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The Qift of 
( Ihe friends of the Library 





Author of 




et #mor ^ericas tt Mobur 





Second Printing, December, 
Third Printing^ February, I( ) I( ) 
Fourth Printing, October, igao 
Fifth Printing. March, iqaa 
Sixth Printing, May, 1934 
Stmnih Printing February , 1927 
Eighth Printing, May, 1931 




Allfi 1 IOTP 




II. THE FALL - 25 
III. ISRAEL - -42 





VIII. THE DEVIL - - 187 








Bible Mystery and Bible 


TE BIBLE is the Book of the Emancipation 
of Man. Trie emancipation of man means his 
deliverance from sorrow and sickness, from 
poverty, struggle, and uncertainty, from ignorance 
and limitatiori, and finally from death itself. This 
may appear to be what the euphuistic colloquialism 
of the day would call "a tall order," but nevertheless 
it is impossible to read the Bible with a mind unwarped 
by antecedent conceptions derived from traditional 
interpretation without seeing that this is exactly what 
it promises, and that it professes to contain the secret 
whereby this happy condition of perfect liberty may 
be attained. Jesus says that if a man keeps his 
saying he shall never see death (John viii. 51) : in 
the Book of Job we are told that if a man has with 
him "a messenger, an interpreter," he shall be deliv 
ered from going down to the pit, and shall return to 


Bible Mystery and Bible Meaning 

the days of his youth (Job xxxiii. 24) : the Psalms 
speak of our renewing our youth (Psalm ciii. 5) : and 
yet again we are told in Job that by acquainting our 
selves with God we shall be at peace, we shall lay 
up gold as dust and have plenty of silver, we shall 
decree a thing and it shall be established unto us 
(Job xxii. 21-23). 

Now, what I propose is that we shall re-read the 
Bible on the supposition that Jesus and these other 
speakers really meant what they said. Of course, 
from the standpoint of the traditional interpretation 
this is a startling proposition. The traditional 
explanation assumes that it is impossible for these 
things to be literally true, and therefore it seeks 
some other meaning in the words, and so gives them 
a "spiritual" interpretation. But in the same manner 
we may spiritualize away an Act of Parliament, and 
it hardly seems the best way of getting at the meaning 
of a book to follow the example of the preacher who 
commenced his discourse with the words, "Beloved 
brethren, the text doth not mean what it saith." Let 
us, however, start with the supposition that these texts 
do mean what they say, and try to interpret the Bible 
on these lines: it will at least have the attraction of 
novelty, and I think if the reader gives his careful 
attention to the following pages, he will see that this 
method carries with it the conviction of reason. 

The Creation 3 

If a thing is true at all there is a way in which it is 
true, and when the way is seen, we find that to be per 
fectly reasonable which, before we understood the way, 
appeared unreasonable: we all go by railroad now, 
yet they were esteemed level-headed practical men in 
their day who proposed to confine George Stephenson 
as a lunatic for saying that it was possible to travel 
at thirty miles an hour. 

The first thing to notice is that there is a common 
element running through the texts I have quoted; 
they all contain the idea of acquiring certain infor 
mation, and the promised results are all contingent 
on our getting this information, and using it. Jesus 
says it depends on our keeping his saying, that is, 
receiving the information which he had to give and 
acting upon it. Job says that it depends on rightly 
interpreting a certain message, and again that it 
depends on our making ourselves acquainted with 
something; and the context of the passage in the 
Psalms makes it clear that the deliverance from 
death and the renewal of youth there promised are 
to be attained through the "ways" which the Lord 
"made known unto Moses." In all these passages 
we find that these wonderful results come from the 
attainment of certain knowledge, and the Bible there 
fore appeals to our Reason. From this point of view 
we may speak of the Science of the Bible, and as we 

4 Bible Mystery and Bible Meaning 

advance in our study we shall find that this is not a 
misuse of terms, for the Bible is eminently scientific, 
only its science is not primarily physical but mental. 

The Bible contemplates Man as composed of "Spirit, 
soul, and body" (I. Thess. v. 23), or in other words 
as combining into a single unity a threefold nature, 
spiritual, psychic, and corporeal; and the knowledge 
which it proposes to give us is the knowledge of the 
true relation between these three factors. The Bible 
also contemplates the totality of all Being, manifested 
and unmanifested, as likewise constituting a threefold 
unity, which may be distributed under the terms 
"God," "Man," and "the Universe"; and it occupies 
itself with telling us of the interaction, both positive 
and negative, which goes on between these three. 
Furthermore, it bases this interaction upon two great 
psychological laws, namely, that of the creative power 
of Thought and that of the amenability of Thought 
to control by Suggestion; and it affirms that this 
Creative Power is as innately inherent in Man s 
Thought as in the Divine Thought. 

But it also shows how through ignorance of these 
truths we unknowingly misuse our creative power, 
and so produce the evils we deplore; and it also 
realizes the extreme danger of recognizing our power 
before we have attained the moral qualities which will 
fit us to use it in accordance with those principles 

The Creation 5 

which keep the great totality of things in an abiding 
harmony, and to avoid this danger the Bible veils its 
ultimate meaning under symbols, allegories, and par 
ables. But these are so framed as to reveal this ultimate 
meaning to those who will take the trouble to compare 
the various statements with one another, and who are 
sufficiently intelligent to draw the deductions which 
follow from thus putting two and two together ; while 
those who cannot thus read between the lines are 
trained into the requisite obedience to the Universal 
Law by means of suggestions suited to the present 
extent of their capacity, and are thus gradually pre 
pared for the fuller recognition of the Truth as they 

Seen in this light, the Bible is found not to be a 
mere collection of old-world fables or unintelligible 
dogmas, but a statement of great universal laws, all 
of which proceed simply and naturally from the 
initial truth that Creation is a process of Evolution. 
Grant the evolutionary theory, which every advance 
in modern science renders clearer, and all the rest 
follows, for the entire Bible is based upon the prin 
ciple of Evolution. But the Bible is a statement of 
universal Law, of that which obtains in the realm of 
the invisible as well as that which obtains in the 
realm of the visible, and therefore it deals with facts 
of a transcendental nature as well as with those of 

6 Bible Mystery and Bible Meaning 

the physical plane, and acordingly it contemplates an 
earlier process anterior to Evolution, the process, 
namely, of Involution, the passing of Spirit into Form 
as antecedent to the passing of Form into Conscious 
ness. If we bear this in mind, it will throw light on 
many passages which must remain wrapped in impen 
etrable obscurity until we know something of the 
psychic principles to which they refer. The fact that 
the Bible always contemplates Evolution as necessarily 
preceded by Involution should never be lost sight of, 
and therefore much of the Bible requires to be read 
as referring to the involutionary process taking place 
upon the psychic plane. But Involution and Evolu 
tion are not opposed to one another, they are only the 
earlier and later stages of the same process, the 
perpetual urging onward of Spirit for Self-expression 
in infinite varieties of Form; and therefore the grand 
foundation on which the whole Bible system is built 
up is that the Spirit which is thus continually passing 
into manifestation is always the same Spirit, in other 
words it is only ONE. 

These two fundamental truths, that under whatever 
varieties of Form the Spirit is only ONE, and that 
the creation of all forms, and consequently of the 
whole world of conscious relations is the result of 
Spirit s ONE mode of action, which is Thought, are 
the basis of all that the Bible has to teach us, and 

The Creation 7 

therefore from its first page to its last, we shall find 
these two ideas continually recurring in a variety of 
different connections, the ONE-ness of the Divine 
Spirit and the Creative Power of Man s Thought, 
which the Bible expresses in its two grand statements, 
that "God is ONE," and that Man is made "in the 
image and likeness of God." These are the two 
fundamental statements of the Bible, and all its other 
statements flow logically from. 1 them and since the 
whole argument of Scripture is built up from these 
premises, the reader must not be surprised at the 
frequency with which our analysis of that argument 
will bring us back to these two initial propositions ; 
so far from being a vain repetition, this continual 
reduction of the statements of the Bible to the prem 
ises with which it originally sets out, is the strongest 
proof that we have in them a sure and solid founda 
tion on which to base our present life and our future 

But there is yet another point of view from which 
the Bible appears to be the very opposite of a logically 
accurate system built up on the broad foundations of 
Natural Law. From this point of view it at first 
looks like the egotistical and arrogant tradition of a 
petty tribe, the narrow book of a narrow sect, instead 
of a statement of universal Truth; and yet this aspect 
of it is so prominent that it can by no means be 

8 Bible Mystery and Bible Meaning 

ignored. It is impossible to read the Bible and shut 
our eyes to the fact that it tells us of God making 
a covenant with Abraham, and thenceforward separ 
ating his descendants by a divine interposition from 
the remainder of mankind, for this separation of a 
certain portion of the race as special objects of the 
Divine favour, forms an integral part of Scripture 
from the story of Cain and Abel to the description of 
"the camp of the saints and the beloved city" in the 
Book of Revelation. We cannot separate these two 
aspects of the Bible, for they are so interwoven with 
one another that if we attempt to do so, we shall end 
by having no Bible left, and we are therefore compelled 
to accept the Bible statement as a whole or reject 
it altogether, so that we are met by the paradox of a 
combination between an all-inclusive system of 
Natural Law and an exclusive selection which at 
first appears to flatly contradict the processes of 
Nature. Is it possible to reconcile the two? 

The answer is that it is not only possible, but that 
this exclusive selection is the necessary consequence 
of the Universal Law of Evolution when working in 
the higher phases of individualism. It is not that 
those who do not come within the pale of this Selec 
tion suffer any diminution, but that those who do 
come within it receive thereby a special augmentation, 
and, as we shall see by and by, this takes place by 

The Creation -9 

a purely natural process resulting from the more intel 
ligent employment of that knowledge which it is the 
purpose of the Bible to unfold to us. These two 
principles of the inclusive and the exclusive are inter 
twined in a double thread which runs all through 
Scripture, and this dual nature of its statements must 
always be borne in mind if we would apprehend its 
meaning. Asking the reader, therefore, to carefully 
go over these preliminary remarks as affording the 
clue to the reason of the Bible statements, I shall now 
turn to the first chapter of Genesis. 

The opening announcement that "in the beginning 
God created the heaven and the earth" contains the 
statement of the first of those two propositions which 
are the fundamental premises from which the whole 
Bible is evolved. From the Master s instruction to 
the woman of Samaria we know that "God" means 
"Spirit"; not "a Spirit," as in the Authorised Ver 
sion, thus narrowing the Divine Being with the limi 
tations of individuality, but as it stands in the original 
Greek, simply "Spirit" that is, all Spirit, or Spirit 
in the Universal. Thus the opening words of the 
Bible may be read, "in the beginning Spirit" which 
is a statement of the underlying Universal Unity. 

Here let me draw attention to the two-fold meaning 
of the words "in the beginning." They may mean 

io Bible Mystery and Bible Meaning 

first in order of time, or first in order of causation, 
and the latter meaning is brought out by the Latin 
version, which commences with the words "in prin- 
cipio" that is, "in principle." This distinction should 
be borne in mind, for in all subsequent stages of 
evolution the initial principle which gives rise to the 
individualised entity must still be in operation as the 
fans et origo of that particular manifestation just as 
much as in its first concentration ; it is the root of the 
individuality, without which the individuality would 
cease to exist. It is the "beginning" of the individu 
ality in order of causation, and this "beginning" is, 
therefore, a continuous fact, always present, and not 
to be conceived of as something which has been 
left behind and done with. The same principle was, 
of course, the "beginning" of the entity in point of 
time also, however far back in the ages we may 
suppose it to have first evolved into separate existence, 
so that whether we apply the idea to the cosmos or 
to the individual, the words "in the beginning" both 
carry us back to the primordial out-push from non- 
manifestation into manifestation, and also rivet our 
attention upon the same power as still at work as the 
causal principle both in ourselves and in everything 
else around us. In both these senses, then, the open 
ing 1 words of the Bible tell us that the "beginning" 
of everything is "God," or Spirit in the universal. 

The Creation n 

The next statement, that God created the heaven 
and the earth, brings us to the consideration of the 
Bible way of using words. The fact that the Bible 
deals with spiritual and psychic matters, makes it 
of necessity an esoteric book, and therefore, in 
common with all other esoteric literature, it makes 
a symbolic use of words for the purpose of succienctly 
expressing ideas which would otherwise require 
elaborate explanation, and also for the purpose of 
concealing its meaning from those who are not yet 
safely to be entrusted with it. But this need not 
discourage the earnest student, for by comparing one 
part of the Bible with another he will find that the 
Bible itself affords the clue to the translation of its 
own symbolical vocabulary. Here, as in so many 
other instances, the Master has given us the key to 
the right interpretation. He says that the Kingdom 
of Heaven is imthin us ; in other words, that "Heaven" 
is the kingdom of the innermost and spiritual, and if 
so, then by necessary implication "Earth" must be 
the symbol of the opposite extreme, and must meta 
phorically mean the outermost and material. We are 
starting the history of the evolution of the world in 
which we live, that is to say, this Power which the 
Bible calls "God" is first presented to us in the 
opening words of Genesis at a stage immediately 
preceding the commencement of a stupendous work. 

12 Bible Mystery and Bible Meaning 

Now what are the conditions necessary for the doing 
of any work? Obviously there must be something 
that works and something that is worked upon; an 
active and a passive factor; an energy and a material 
on or in which that energy operates. This, then, is 
what is meant by the creation of Heaven and Earth ; it 
is that operation of the eternally subsisting ONE upon 
Itself which produces its dual expression, as Energy 
and Substance. And here remark carefully that this 
does not mean a separation, for Energy can only be 
exhibited by reason of something which is energized, 
or, in other words, for Life to manifest at all there 
must be something that lives. This is an all-important 
truth, for our conception of ourselves as beings 
separate from the Divine Life is the root of all our 

In its first verse, therefore, the Bible starts us with 
the conception of Energy or Life inherent in substance, 
and shows us that the two constitute a dual-unity 
which is the first manifestation of the Infinite 
Unmanifested ONE; and if the reader will think these 
things out for himself, he will see that these are 
primary intuitions the contrary of which it is impos 
sible to conceive. He may, if he please, introduce a 
Demiurge as part of the machinery for the production 
of the world, but then he has to account for his 
Demiurge, which brings him back to the Undistributed 

The Creation 13 

ONE of which I speak, and its first manifestation as 
Energy-inherent-in-Substance ; and if he is driven 
back to this position, then it becomes clear that his 
Demiurge is a totally unnecessary wheel in the train 
of evolutionary machinery, and the gratuitous intro 
duction of a factor which does no work but what 
could equally be done without it, is contrary to any 
thing we can observe in Nature or can conceive of a 
Self-evolving Power. 

But we are particularly cautioned against the 
mistake of supposing that Substance is the same 
thing as Form, for we are told that the "earth was 
without form." This is important because it is just 
here that a very prolific source of error in meta 
physical studies creeps in. We see Forms which, 
simply as masses, are devoid of an organized life 
corresponding to the particular form, and therefore 
we deny the inherency of Energy or Life in ultimate 
substance itself. As well deny the pungency of 
pepper because it is not in the particular pepper-pot 
we are accustomed to. No, that primordial state of 
Substance with which the opening verse of the Bible 
is concerned, is something very far removed from 
any conception we can have of Matter as formed 
into atoms or electrons. We are here only at the 
first stage of Involution, and the presence of material 

14 Bible Mystery and Bible Meaning 

atoms is a stage, and by no means the earliest, in 
the process of Evolution. 

We are next told that the Spirit of God moved 
upon the face of the waters. Here we have two 
factors, "Spirit" and "Water," and the initial move 
ment is attributed to Spirit. This verse introduces 
us to that particular mode of manifestation of the 
Universal Substance which we may denominate the 
Psychic. This psychic mode of the Universal Sub 
stance may best be described as Cosmic Soul-Essence, 
not, indeed, universal in the strictest sense otherwise 
than as always included in the original Primorial 
Essence, but universal to the particular world-system 
under formation, and as yet undifferentiated into any 
individual form s. This is what the mediaeval writers 
spoke of as "the Soul of the Universe," or Anima 
Mundi, as distinguished from the Divine Spirit or 
Animus Dei, and it is the universal psychic medium 
in which the nuclei of the forms hereafter to become 
consolidated on the plane of the concrete and material, 
take their inception in obedience to the movement of 
the Spirit, or Thought. This is the realm of Potential 
Forms, and is the connecting link between Spirit, or 
pure Thought, and Matter, or concrete Form, and as 
such plays a most important part in the constitution 
of the Cosmos and of Man. In our reading of the 
Bible as well as in our practical application of Mental 

The Creation 15 

Science, the existence of this intermediary between 
Spirit and Matter must never be lost sight of. We 
may call it the Distributive Medium in passing through 
which the hitherto undistributed Energy of Spirit 
receives differentiation of direction, and so ultimately 
produces differentiation of forms and relations on 
the outermost or visible plane. This is the Cosmic 
Element which is esoterically called "Water," and 
so long ago as the reign of Henry VIII, Dean Collet 
explains it thus in a letter to his friend Randulph. 

Dean Collet was very far from being a visionary. 
He was one of the precursors of the Reformation in 
England, and among the first to establish the study of 
Greek at Oxford, and as the founder of St. Paul s 
School in London, he took a leading part in intro 
ducing the system of public school education, which 
is still in operation in this country. There is no 
mistaking Dean Collet for any other than a thoroughly 
level-headed and practical man, and his opinion as to 
the meaning of the word "Water" in this connection 
therefore carries great weight. 

But we have the utterance of a yet higher 
authority on this subject, for the Master Himself 
concentrates His whole instruction to Nicodemus on 
the point that the New Birth results from the 
interaction of "Spirit" and "Water," especially 
emphasizing the fact that "the flesh" has no share 

l6 Bible Mystery and Bible Meaning 

in the operation. This distinction between "the 
flesh," or the outermost principle, and "Water" should 
be carefully noted. The emphasis laid by the Master 
on the nothingness of "the flesh," and the essential- 
ness of "Water," must mark a distinction of the most 
important kind, and we shall find it very helpful in 
unravelling the meaning of many passages of the Bible 
to grasp this distinction at the outset. The action 
of "Spirit" upon "Water" is that of an active upon 
a passive principle, and the result of any sort of 
Work is to reconstruct the material worked upon 
into a form which it did not possess before. Now the 
new form to be produced, whatever it may be, is a 
result, and therefore is not to be enumerated among 
the causes of its own production. Hence it is a 
self-obvious truism that any act of creative power 
must take place at a more interior level than that of 
the form to be created, and accordingly, whether in 
the Old or the New Testament, the creative action 
is always contemplated as taking place between the 
Spirit and the Water, whether we are thinking of 
producing a new world or a new man. We must 
always go back to First Cause operating on Primary 

We are told that the first product of the movement 
of Spirit upon Water was Light, thereby suggesting 
an analogy with the discoveries of modern science 

The Creation 17 

that light and heat are modes of motion; but the 
statement that the Sun was not created till the fourth 
day guards us against the mistake of supposing that 
what is here meant is the light visible to the physical 
eye. Rather it is that all-pervading Inner Light, of 
which I shall have more to say by and by, and which 
only becomes visible as the corresponding sense of 
inward vision begins to be developed ; it is that psychic 
condition of the Universal Substance in which the 
auras of the potentials of all forms may be discov 
ered, and where, consciously or unconsciously, the 
Spirit determines the forms of those things which are 
to be. Like all other knowledge, the knowledge of 
the Inner Light is capable of application at higher and 
at lower levels, and the premature recognition of its 
power at the lower levels, uncontrolled by the recog 
nition of its higher phases, is one of the most danger 
ous acquisitions ; but duly regulated by the higher 
knowledge, the lower is both safe and legitimate, for 
in its due order it also is part of the Universal Har 

The initial Light having thus been produced, the 
introduction of the firmament on the second day 
indicates the separation of the spiritual principles of 
the different members of the world-system from one 
another, and the third day sees the emanation of 
Earth from "the Water," or the production of the 

i8 Bible Mystery and Bible Meaning 

actual corporeal system of Nature the commence 
ment of the process of Evolution. Up to this point 
the action has been entirely upon the inner plane of 
"Water," that is to say, a process of Involution, and 
consistently with this it was impossible for the 
heavenly bodies to begin giving physical light until 
the fourth day, for until then no physical sun or 
planets could have existed. With the fourth day, 
however, the physical universe is differentiated into 
shape ; and on the fifth day the terrestrial waters begin 
to take their share in the evolutionary process, by 
spontaneously producing fish and fowl: and here we 
may remark in passing how Genesis has forestalled 
modern science in the discovery that birds are 
anatomically more closely related to fishes than to 
land animals. The terrestrial earth (I call it so to 
distinguish it from symbolic "earth"), already on 
the third day impregnated with the vegetable principle, 
takes up the evolutionary work on the sixth day, 
producing all those other animal races which had 
not already originated in the waters, and thus the 
preparation of the world as an abode for Man is 

It would be difficult to give a more concise state 
ment of Evolution. Originating Spirit subsists at 
first as simple Unity, then it differentiates itself into 
the active and passive principles spoken of as 

The Creation 19 

"Heaven" and "Earth," or "Spirit" and "Water." 
From these proceed Light and the separation into 
their respective spheres of the spiritual principles of 
the different planets, each carrying with it the poten 
tial of the self-reproducing power. Then we pass 
into the realm of realization, and the work that has 
been done on the interior planes is now reproduced 
in physical manifestation, thus marking a still further 
unf oldment ; and finally, in the phrases "let the waters 
bring forth" and "let the earth bring forth," the land 
and water of our habitable globe are distinctly stated 
to be the sources from which all vegetable and animal 
forms have been evolved. Thus creation is described 
as the self-transforming action of the ONE unanalys 
able Spirit passing by successive transitions into all 
the varieties of manifestations that fill the universe. 

And here we may notice a point which has puzzled 
commentators unacquainted with the principles on 
which the Bible is written ; this is the expression "the 
evening and the morning were the first, second, etc., 
day." Why, it is asked, does each day begin with 
the evening? and various attempts have been made to 
explain it in accordance with Jewish methods of reck 
oning time. But as soon as we see what the Bible 
statement of creation is, the reason at once becomes 
clear. The second verse of the Bible tells us that the 
starting-point was Darkness, and the coming forth of 

2O Bible Mystery and Bible Meaning 

Light out of Darkness cannot be stated in any other 
order than the dawning of morning from night. 

It is the dawning into manifestation out of non- 
manifestation, and this happens at each successive 
stage of the evolutionary process. We should notice, 
also, that nothing is said as to the remainder of each 
day. All that we hear of each day is as "the morn 
ing," thus indicating the grand truth that when once 
a Divine day opens it never again descends into the 
shades of night. It is always "morning." 

The Spiritual Sun is always climbing higher and 
higher, but never passes the zenith or commences to 
decline, a truth which Swedenborg expresses by saying 
that the Spiritual Sun is always seen in the eastern 
heavens at an angle of forty-five degrees above the 
horizon. What a glorious and inspiring truth: when 
once God begins a work, that work will never cease, 
but will go on for ever expanding into more and 
more radiant forms of strength and beauty, because 
it is the expression of the Infinite, which is Itself 
Love, Wisdom, and Power. These days of creation 
are still in their prime, and for ever will be so, and 
the germs of the New Heavens and the New Earth 
which the Bible promises are already maturing in 
the heavens and earth that now are, waiting only, as 
St. Paul tells us, for the manifestation of the Sons 
of God to follow up the old principle of Evolution to 

The Creation 21 

still further expansion in the glory that shall be 

As himself included in the great Whole, Man is 
no exception to the Universal Law of Evolution. It 
has often been remarked that the account of his 
creation is two-fold, the two statements being con 
tained in the first and second chapters of Genesis 
respectively. But this is precisely in accordance with 
the method adopted regarding the rest of creation. 
First we are told of the creation in the realm of the 
invisible and psychic, that is to say, the process of 
Involution, and afterwards we are told of the creation 
on the plane of the concrete and material, that is to 
say, the process of Evolution; and since Involution is 
the cause and Evolution the effect, the Bible observes 
this order both in the account of the creation of the 
world and in that of the creation of Man. In regard 
to his physical structure, Man s body, we are told, 
is formed from the "earth/ that is, by a combination 
of the same material elements as all other concrete 
forms, and thus in the physical Man, the evolutionary 
process attains its culmination in the production of a 
material vehicle capable of serving as the starting- 
point for a further advance, which has now to be 
made on the plane of the Intellectual and Spiritual. 

The principle of Evolution is never departed from, 
but its further action now includes the intelligent 

22 Bible Mystery and Bible Meaning 

co-operation of the evolving Individuality itself as a 
necessary factor in the work. The development of 
merely animal Man is the spontaneous operation of 
Nature, but the development of the mental Man 
can only result from his own recognition of the Law 
of the self-expression of Spirit as operating in him 
self. It is, therefore, for the setting forth of Man s 
power to use this Law that the Bible was written, 
and, accordingly, the great fact on which it seeks to 
rivet our attention in its first utterance regarding 
Man is that he is made in the image and likeness of 
God. A very little reflection will show us that this 
likeness cannot be in the outward form, for the 
Universal Spirit in which all things subsist cannot 
be limited by a shape. It is a Principle permeating 
all things as their innermost substance and vivifying 
energy, and of it the Bible tells us that "in the 
beginning" there was nothing else. Now the one 
and only conception we can have of this Universal 
Life-Principle is that of Creative Power producing 
infinitely varied expressions of itself by Thought, for 
we cannot ascribe any other initial mode of movement 
to Spirit but that of thought, although as taking place 
in the universal, this mode of Thought must neces 
sarily be, relatively to the individual and particular, a 
sub-conscious activity. The likeness, therefore, 
between God and Man must be a mental likeness, 

The Creation 23 

and since the only fact which, up to this point, the 
Bible has told us regarding the Universal Mind is 
its Creative Power, the resemblance indicated can 
only consist in the reproduction of the same Creative 
Power in the Mind of Man. As we progress we shall 
find that the whole Bible turns on this one funda 
mental fact. The Creative Power is inherent in our 
Thought, and we can by no means divest ourselves 
of it, but because we are ignorant that we possess 
this power, or because we misapprehend the conditions 
for its beneficial employment, we need much instruc 
tion in the nature of our own as yet unrecognized 
possibilities, and it is the purpose of the Bible to 
give us this teaching. 

A little consideration of the terms of the evolu 
tionary process will show us that since there is no 
other source from which it can proceed, the Individual 
Mind, which is the essential entity that we call Man, 
can be no other than a concentration of the Universal 
Mind into individual consciousness. Man s Mind is, 
therefore, a miniature reproduction of the Divine 
Mind, just as fire has always the same igneous 
qualities whether the centre of combustion be large 
or small ; and so it is on this fact that the Bible would 
fix our attention from first to last, knowing that if 
the interior realm of Causation be maintained in a 
harmonious order the external realm of Effects is 

24 Bible Mystery and Bible Meaning 

certain to exhibit corresponding health, happiness, and 
beauty. And further, if the human mind is the exact 
image and likeness of the Divine, then its creative 
power must be equally unlimited. Its mode is 
different, being directed to the individual and par 
ticular, but its quality is the same; and this becomes 
evident if we reflect that it is not possible to set any 
limit to Thought, and that its only limitations are 
such as are set by the limited conceptions of the 
individual who thinks. And it is precisely here that 
the difficulty comes in. Our Thought must necessarily 
be limited by our conceptions. We cannot think of 
something which we cannot conceive, and, therefore, 
the more limited our conceptions the more limited 
will be our thought, and its creations will accordingly 
be limited in a corresponding degree. It is for this 
reason that the ultimate purpose of all true instruc 
tion is to lead us into that Divine Light where we 
shall see things beyond the range of any past experi 
ences things which have not entered into the heart 
of man to conceive, revealings of the Divine Spirit 
opening to us untold worlds of splendour, delight, 
and unending achievement; but in our earlier stages 
of development, where we are still surrounded by the 
mists of ignorance, this correspondence between the 
range of Thought s creations and the range of our 
conceptions brings about the catastrophe of "the 
Fall" w.hkl forms the subject of our next chapter. 



IN the last chapter we reached the conclusion that 
in the nature of things Thought must always be 
limited by the range of the intelligence which 
gives rise to it. The power of Thought as the crea 
tive agent is perfectly unlimited in itself, but its ac 
tion is limited by the particular conception which it is 
sent forth to embody. If it is a wide conception based 
upon an enlarged perception of truth, the thought 
which dwells upon it will produce corresponding con 
ditions. This is self-evident: it is simply the state 
ment that an instrument will not do work to which 
the hand of the workman does not apply it; and if 
the student will only fix this very simple idea in his 
mind, he will find in it the key to the whole mystery 
of man s power of self-evolution. Let us make our 
first use of this key to unlock the mystery of the story 
of Eden. 

It is hardly necessary to say that the story of Eden 
is an allegory : that is clearly shown by the nature 
of the two trees that grew in the centre of the gar 
den, the Tree of the Knowledge of Good and Evil 


26 Bible Mystery and Bible Meaning 

and the Tree of Life. This allegory is one repeated 
in many lands and ages, as in the classical fable of 
the Garden of the Hesperides and in the mediaeval Ro 
mance of the Rose always the idea is repeated of 
a garden in whose centre grows some life-giving fruit 
or flower which is the reward of him who discovers 
the secret by which the centre of the garden may be 

The meaning in all these stories is the same. The 
garden is the Garden of the Soul, and the Tree of 
Life is that innermost perception of Spirit of which 
the Master said that it would be a well of water 
springing up to everlasting life to all who realized it. 
It is the garden which elsewhere in Scripture is called 
"the garden of the Lord," and in accordance with 
the nature of the garden the plants which grow in it, 
and which man has to tend and cultivate, are thoughts 
and ideas; and the chief of them are his idea of Life 
and his idea of Knowledge, and these occupy the 
centre of the garden because all our other ideas must 
take their colour from them. 

We must recollect that human life is a drama whose 
action takes place in three worlds, and therefore, in 
reading the Bible, we must always make sure which 
world we are at any moment reading about, the 
spiritual, the intellectual, or the physical. In the 
spiritual world, which is that of the supreme ideal, 

The Fall 27 

there exists nothing but the potential of the absolutely 
perfect: and it is on this account that in the open 
ing chapter of the Bible we read that God saw that 
all his work was good, the Divine eye could find no 
flaw anywhere ; and we should note carefully that this 
absolutely good creation included Man also. But 
as soon as we descend to the Intellectual world, 
which is the world of man s conception of things, it 
is quite different; and until man comes to realize the 
truly spiritual, and therefore perfectly good, essential 
nature of all things, there is room for any amount 
of raw-conception, resulting in a corresponding mis 
direction of man s creative instrument of Thought, 
which thus produces correspondingly misformed 

Now the perfect life of Adam and Eve in Eden 
is the picture of Man as he exists in the spiritual 
world. It is not the tradition of some bygone age, 
but a symbolical representation of what we all are in 
our innermost being, thus recalling the words of the 
Master recorded in the Gospel of the Egyptians. He 
was asked when the Kingdom of Heaven should come, 
and replied, "When that which is without shall be as 
that which is within;" in other words, when the per 
fection of the innermost spiritual essence shall be re 
produced in the external part. In the story of Man s 
pristine life of innocence and joy in Paradise, we are 

28 Bible Mystery and Bible Meaning 

reading on the level of the highest of the three worlds. 

The story of "the Fall" brings us to the envelop 
ment of this spiritual nature in the lower intellectual 
and material natures, through which alone it can 
obtain perfect individualization and Man become a 
reality instead of remaining only a Divine dream. In 
the allegory Man is warned by God that Death will 
be the consequence of eating the fruit of the tree of 
the Knowledge of Good and Evil. This is not the 
threat of a sentence to be passed by God, but a warn 
ing as to the nature of the fruit itself ; but this warn 
ing is disregarded by Eve, and she shares the forbid* 
den fruit with Adam, and they are both expelled from 
Eden and become subject to Death as the consequence. 

Now, if Eden is the garden of the Soul, it is clear 
that Adam and Eve cannot be separate personages, but 
must be two principles in the human individuality 
which are so closely united as to be represented by 
a wedded pair. What, then, are these principles ? St. 
Paul makes a very remarkable statement regarding 
Adam and Eve. He tells us that "Adam was not de 
ceived, but the woman being deceived was in the trans 
gression" (I Tim. ii. 14). We have, therefore, Bible 
warrant for saying that Adam was not deceived; but 
at the same time the story of the Fall clearly shows 
that he was expelled from Eden from partaking of the 
fruit at Eve s instigation. 

The Fall 29 

To satisfy both statements, therefore, we require 
to find in Adam and Eve two principles, one of 
which is capable of being deceived, and is deceived, 
and falls in consequence of the deception; and the 
other of which is incapable of being deceived but 
yet is involved in the fall of the former. This 
is the problem which has to be worked out, and 
the names of Adam and Eve supply the solution. 
Eve, we are told, was so called because she was the 
mother of all living (Gen. iii. 20). Eve, then, is the 
Mother of Life, a subject to which I shall have to 
refer again by and by. Eve, both syllables being pro 
nounced, is the same word which in some Oriental 
languages is written "Hawa," by which name she is 
called in the Koran, and signifies Breath, the principle 
which we are told in Genesis ii. 7, constitutes Man a 
living Soul. Adam is rendered in the margin of the 
Bible "earth," or "red earth," and according to another 
derivation the name rnay also be rendered as Not- 
breath; and thus in these two names we have the 
description of two principles, one of which is "Breath" 
and Life-conveying, while the other is "Not-breath" 
and is nothing but earth. 

It requires no great skill to recognize in these the 
Soul and the Body. Then St. Paul s meaning becomes 
clear. Any work on physiology will tell you that 
the human body is made up of certain chemical mate* 

30 Bible Mystery and Bible Meaning 


rials, so much chalk, so much carbon, so much water, 
etc., etc. Obviously these substances cannot be de 
ceived because they have no intelligence, and any 
deception that occurs must be accepted by the soul or 
intellectual principle, which is Eve, the mother of the 
individual life. 

New-Thought readers will have no difficulty in fol 
lowing the meaning of the poet Spencer when he 

"For of the soul the body form doth take, 

For soul is form and doth the body make;" 
and since the soul is "the builder of the body/ the 
deception which causes wrong thinking on the part of 
the intellectual man reproduces itself in physical im 
perfection and in adverse external circumstances. 

What, then, is the deception which causes the 
"Fall?" This is figured by the Serpent. The serpent 
is a very favourite emblem in all ancient esoteric lit 
erature and symbolism, and is sometimes used in a 
positive and sometimes in a negative sense. In either 
case it means life not the Originating Life-Principle 
but the ultimate outcome of that Life-Principle in its 
most external form of manifestation. This, of course, 
is not bad in itself. Recognized in full realization of 
the fact that it comes from God, it is the completion of 
the Divine work by outward manifestation ; and in this 
sense it becomes the serpent which Moses lifted up in 
the wilderness. 

The Fall 31 

But without the recognition of it as the ultimate 
mode of the Divine Spirit (which is all that is), it 
becomes the deadly reptile, not lifted up, but crawling 
flat upon the ground : it is that ignorant conception of 
things which cannot see the spiritual element in them, 
and therefore attributes all their energy of action and 
re-action to themselves, not perceiving that they are 
the creations of a higher power. 

Ignorant of the Divine Law of Creation, we do not 
look beyond secondary causes ; and therefore because 
our own creative thought-power is ever externalizing 
conditions representative of our conceptions, we neces 
sarily become more and more involved in the meshes 
of a net-work of circumstances from which we can 
find no way of escape. How these circumstances come 
about we cannot tell. We may call it blind chance, or 
iron destiny, or inscrutable Providence; but because 
we are ignorant of the true Law of Primary Causa 
tion, we never suspect the real fact, which is that the 
originating power of all this inharmony is ourself. 

This is the great deception. We believe the serpent, 
or that conception of life which sees nothing beyond 
secondary causation, and consequently we accept the 
Knowledge of Evil as being equally necessary with the 
Knowledge of Good, and so we eat of the tree of the 
Knowledge of Good and of Evil. It is this dual aspect 
of knowledge that is deadly, but knowledge itself is 

32 Bible Mystery and Bible Meaning 

nowhere condemned in Scripture; on the contrary, it 
is repeatedly stated to be the foundation of all prog 
ress. "Wisdom is a Tree of Life to them that lay 
hold upon her," says the Book of Proverbs; "Salva 
tion is of the Jews because we know what we wor 
ship," says Jesus, and so on throughout the Bible. 

But what is deadly to the soul of Man is the concep 
tion that Evil is a subject of Knowledge as well as 
Good; for this reason, that by thinking of Evil as a 
subject to be studied, we thereby attribute to it a sub 
stantive existence of its own, in other words, we look 
upon it as something having a self-originating power, 
which, as we advance in our studies, we shall find 
more and more clearly is not the case ; and so by the 
Law of the creative working of Thought, we bring the 
Evil into existence: we have not yet penetrated the 
great secret of the difference between causes and con 

But this knowledge of our thought-action is not 
reached in the earlier history of the race or of the 
individual, for the simple reason that all evolution 
takes place by Growth; and consequently the history 
of Adam and Eve in realisation, that is the external 
life of humanity as distinguished from our simulta 
neous existence on the supreme plane of Spirit, com- 

*See my Edinburgh Lectures on Mental Science. 

The Fall 33 

mences with their expulsion from Eden and their con 
flict with a world of sorrows and difficulties. 

If the reader realizes how this expulsion results 
from the soul accepting Evil as a subject of Knowl 
edge, he will now be able to understand certain fur 
ther facts. We are told that "the Lord God said, 
Behold the man is become as one of us to know good 
and evil ; and now lest he put forth his hand and take 
of the tree of life and eat and live for ever; the Lord 
God sent hint forth from the Garden of Eden" (Gen. 
iii. 22). Looked at superficially, this seems like jeal 
ousy that Man should have attained the same knowl 
edge as God, and fear lest he should take the further 
step that would make him altogether God s equal. 
But such a reading of the text is babyish, and indicates 
no conception of God as Universal All-originating 
Spirit, and we must therefore look for some deeper 

The First Commandment is the recognition of the 
Divine Unity, a fact on which Jesus laid special em 
phasis when he was asked which was the chief com 
mandment of the Law; and the purpose is to guard 
us against the root-error from which all other forms 
of error spring. If the mathematical statement of 
Truth is that God is ONE, then the mathematical 
expression of error is that God is Zero, and as the 
latter position has sometimes been taken by teachers 

34 Bible Mystery and Bible Meaning 

of reputation, it may be well to show the student 
where the fallacy lies. The conclusion that the math 
ematical expression for God is Zero is reached in this 
way : as soon as you can conceive of anything as being, 
you can also conceive of it as not-being, in other 
words, the conception of any positive implies also the 
conception of its corresponding negative ; consequently 
the conception of the positive or of the negative by 
itself is only half the conception, and a whole concep 
tion implies the recognition of both. 

Therefore, since God contains the all, He must con 
tain the negative as well as the positive of all poten 
tiality, and the equal balance of positive and negative 
is Zero. But the radical error of this argument is the 
assumption that it is possible for two principles to 
^utralize each other, one of which is, and the other 
<*f which is not. We find the principle of neutral 
ization by means of equilibriation throughout Nature, 
but the equilibriation is always between two things 
each of which actually exists. Thus in chemistry we 
find an acid exactly equilibriating an alkali and pro 
ducing a neutral substance which is neither acid nor 
alkali ; but this is because the acid and the alkali both 
really exist, each of them is something that is; but 
what should we say to a chemical formula which 
required us to produce a neutral substance by equilib 
riating an acid which did exist by an alkali which did 

The Fall 35 

not? Yet this is precisely the sort of equilibriation 
we are asked to accept by those who would make Zero 
the mathematical expression of All-originating Being. 
They say that a Universal Principle which is is exactly 
balanced by a Universal Principle which is not; they 
affirm that Nothing is the equivalent of Something. 

This is mere juggling with words and figures, and 
wilfully shutting our eyes to the fact that the only 
quality of Nothing is Nothingness. Can anything be 
plainer than the old philosophic dictum, "ex nihilo 
nihil fit"? (nothing is made out of nothing). Disin 
tegrating forces there are in Nature, but they do not 
proceed out of Nothing. They are the ONE positive 
power acting at lower levels ; not the absence of the 
One Universal Energy, but that same Energy working 
with less complex concentration and specific purpose 
than when directed by those higher modes of itself 
which constitute individual intelligences. 

There is no such thing as a Negative Power, in the 
sense of power which is not the ONE All-originating* 
Power. All energy is some mode of manifestation 
of the ONE, and it is always making something, 
though in doing so it may unmake something else; 
and what we loosely speak of as negative forces are 
the operation of the cosmical Law of Transition from 
one Form to another. Above this there is a higher 
Law, to lead us to the realization of which is the whole 

36 Bible Mystery and Bible Meaning 

object of the Bible, and that is the Law of Individual 
Selection. It does not do away with the Law of 
Transition, for without transition there could be no 
Evolution, and the glory of Eternal Life is in con 
tinuous Evolution; but it substitutes the Individual 
Law of conscious Life for the Impersonal Cosmic 
Law, and effects transition by living processes of as 
similation and readjustment which more .perfectly 
build up the individuality, instead of by a process of 
unbalanced disintegration which would destroy it. 
This is the Living Law of Liberty, which at every 
stage of its progress makes us, not less, but more and 
yet more ourselves. 

It is for this reason that the Bible so strongly insists 
upon the mathematical statement that God is ONE, 
and in fact makes this the basis of all that it has to 
say. God is Life, Expression, Reality; and how can 
these things comport with Nothingness? All we can 
know of any invisible power is through the effects we 
see it produce. Of electricity and chemical attraction 
it may be truly said that "no man hath seen them or 
can see them;" yet we know them by their working, 
and we rightly argue that if they work they exist. 
The same argument applies to the Divine Spirit. It 
is that which is and not that which is not; and there 
fore I ask the student who would realize reality and 
not nothingness once for all to convince himself of 

The Fall 37 

the fallaciousness of the argument that the Divine 
Being is Not-being, or that Naught is the same thing 
as ONE. 

If he starts his search for Reality by assuming what 
contradicts mathematics and common-sense, he can 
never expect to find Reality, for he has denied its ex 
istence at the very outset and carries that initial denial 
all the way along with him. But if he realizes that 
all relations, whether relatively positive or negative, 
must necessarily be relations between factors which 
actually exist, and that there can be no relation with 
nothing, then, because he has assumed Reality in his 
premises he will eventually find it in his conclusions, 
and will learn that the Great Reality is the ONE 
expressing itself as the MANY, and the MANY 
recognizing themselves in the ONE. 

The more advanced student will have no difficulty 
in recognizing the particular schools of teaching to 
which these remarks apply; their mathemathics are 
unassailable, but the assumptions on which they make 
their selection of terms in the first instance are totally 
inapplicable to the subject-matter to which they apply 
them, for that subject is Life-in-itself. 

Now, the deception into which Eve falls is math 
ematically represented by saying that God = Zero, 
and thus attributing to Evil the same self -existence 
as to Good. There is no such thing as Absolute Evil ; 

38 Bible Mystery and Bible Meaning 

and what we recognize as Evil is the ONE Good 
Power working as Disintegrating Force, because we 
have not yet learnt to direct it in such a way that it 
shall perform the functions of transition to higher 
degrees of Life without any disintegration of our 
individuality either in person or circumstances. It is 
this disintegrating action that makes the ONE Power 
appear evil relatively to ourselves ; and, so long as we 
conceive ourselves thus related to it, it does look as 
though it were Zero balancing in itself the two oppo 
site forces of Life and Death, Good and Evil, and it is 
in this sense that "God" is said to know both. 

But this is a conception very different to that of the 
all-productive ONE, and arises, not from the true 
nature of Being, but from our own confused Thought. 
But because the action of our Thought is always crea 
tive, the mere fact of our regarding Evil as an affirma 
tive force in itself makes it so relatively to ourselves; 
and therefore no sooner do we fear evil than we begin 
to create the evil that we fear. To extinguish evil we 
must learn not to fear it, and that means to cease 
recognizing it as having any power of its own, and so 
our salvation comes from realizing that in truth there 
is nothing but the good. 

But this knowledge can only be attained through 
long experience, which will at last bring Man to the 
place where he is able to deduce Truth from a priori 

The Fall 39 

principles, and to learn that his past experiences of 
evil have proceeded from his own inverted concep 
tions, and are not founded upon Truth but upon its 
opposite. If then it were possible for him to attain 
the knowledge which would enable him to live for 
ever before gaining this experience, the result would 
be an immortality of misery, and therefore the Law 
of Nature renders it impossible for him to reach the 
knowledge which would place immortality within his 
grasp, until he has gained that deep insight into the 
true working of causation which is necessary to make 
Eternal Life a prize worth having. For these reasons 
Man is represented as being expelled from Eden lest 
he should eat of the Tree of Life and live for ever. 

Before quitting this subject we must glance briefly 
at the sentences pronounced upon the man, the woman, 
and the serpent. The serpent in this connection being 
the principle of error, which results in Death, can 
never come into any sort of reconciliation with the 
Divine Spirit, which is Truth and Life, and, therefore, 
the only possible pronouncement upon the serpent is a 
curse that is, a sentence of destruction ; and the Bible 
goes on to show the stages by which this destruction 
is ultimately worked out. The penalty to Adam, or 
the corporeal body, is that of having to earn his bread 
by the sweat of his brow that is, by toilsome labor, 
which would not be necessary if the true law of the 

4O Bible Mystery and Bible Meaning 

creative exercise of our Thought were understood. 
The woman passes under a painful physiological law, 
but at the same time final deliverance and restoration 
from the "Fall" is promised through her instrumen 
tality: her seed shall crush the serpent s head, that is, 
shall utterly destroy that false principle which the 
serpent represents. 

Since the Woman is the Soul, or Individual Mind, 
her progeny must be thoughts and ideas. New ideas 
are not brought forth easily, they are the result of 
painful experiences and of long mental labor, and thus 
the physiological analogy contained in the text exactly 
illustrates the birth of new ideas into the world. And 
as the evolution of the Soul proceeds toward higher 
and higher intelligence, there is a corresponding in 
crease in the lifeward tendency of its ideas, and thus 
there is enmity between the seed of "the Woman" or 
the enlightened conception of the principles of Life, 
and the seed of "the Serpent" or the opposite and 
unenlightened conception. 

This is the same warfare which we find in Revela 
tions between "the Woman" and "the Dragon." But 
in the end the victory remains with "the Woman" and 
her "Seed." During the progress of the struggle the 
Serpent must bruise the heel of the Divine Seed 
that is to say, must impede and retard the progress of 
Truth on the earth; but Truth must conquer at last 

The Fall 41 

and crush the Serpent s head so that it shall never 
rise up again for ever. The "Seed of the Woman," 
the Fruit of the spiritually enlightened Mind, which 
must at last achieve the final victory, is that supreme 
ideal which is the recognition of Man s Divine Son- 
ship. It is the realization of the fact that he is, indeed, 
the image and likeness of God. This is the Truth the 
knowledge of which Jesus said would set us free, and 
each one who attains to this knowledge realizes that 
he is at once the Son of Man and the Son of God. 

Thus the story of the Fall contains also the state 
ment of the principle of the Rising-again. It is the 
history of the human race, because it is first the his 
tory of the individual soul, and to each one of us the 
ancient wisdom says, "de te fabula narratur." These 
opening chapters of Genesis are, therefore, an epitome 
of all that the Bible afterwards unfolds in fuller detail, 
and the whole may be summed up in the following 
terms : 

The great Truth concerning Man is that he is the 
image and likeness of God. 

Man is at first ignorant of this Truth, and this 
ignorance is his Fall. 

Man at last comes to the perfect knowledge of this 
Truth, and this knowledge is his Rising-again, and 
these principles will expand until they bring us to the 
full Expression of the Life that is in us in all the 
glories of the Heavenly Jerusalem. 



THE space at my disposal will allow me only to 
touch upon a few of the most conspicuous 
points in that portion of the Bible narrative 
which takes us from the story of Eden to the Mission 
of Moses, for the reader will kindly bear in mind that 
I am not writing a commentary on the whole Bible, 
but only a brief introduction to its study. 

The episode of Cain and Abel will be dealt with in 
the next chapter, and I will, therefore, pass on at once 
to the Deluge. As most of my readers probably know, 
this story is not confined to the Jewish and Christian 
Scriptures, but is met with in one form or another 
in all the most ancient traditions of the world, and this 
universal consensus of mankind leaves no doubt of 
the occurrence of some overwhelming cataclysm which 
has indelibly stamped itself upon the memory of all 

Whether science will ever succeed in working out 
the problem of its extent and of the physical condi 
tions that gave rise to it, remains to be seen, but it 
does not appear unreasonable to associate it with the 


Israel 43 

tradition handed down to us by Plato of the sinking 
of the great continent of Atlantis, which is said to 
have once occupied the area now covered by the 
Atlantic ocean. I am well aware that some geologists 
dispute the possibility of any radical changes having 
ever taken place in the distribution of the land and 
water surfaces of the globe, but there are at least 
equally good opinions on the other side, and if there 
is any fact in the world s history regarding which 
tradition is unanimous, it is the catastrophe of the 

And here I would draw attention to the fact that 
the Bible specially warns us against the opinion that 
no such catastrophe ever took place, and points out 
this opinion as one of the signs of the time of the 
end ; speaking of it as determined ignorance, and tell 
ing us that a similar catastrophe, only by fire instead 
of water, will at some future period overwhelm the 
existing world (II. Peter iii.) ; and I would add that 
the possible conditions for such an event may not 
unreasonably be inferred from certain facts in the 
science of astronomy. It is not my present purpose, 
however, to enter into the scientific and historical 
aspects of the Deluge tradition, but to point out its 
significance in that inner meaning of the Bible which 
I wish the student to grasp. 

In the story as handed down by all nations, the 

44 Bible Mystery and Bible Meaning 

Deluge is attributed to the wickedness of mankind, 
and according to some very ancient traditions this 
wickedness took largely the form of sorcery, a word 
which may perhaps provoke a smile in the uninitiated 
reader, but which holds a conspicuous place in the 
list of those causes which in the Book of Revelations 
are enumerated as leading to exclusion from the 
Heavenly City, and it will become sufficiently clear 
why it should do so when we learn what it really 
means. Coupling this tradition with the symbolical 
significance of "water," a deluge would indicate a 
total submergence in a psychic environment which 
had become too powerful to be held under control. 

The psychic world is an integral part of the uni 
verse, and the psychic element is an integral part of 
man ; and it is in this circulus that we find the plastic 
material which forms the nucleus for those attrac 
tions which eventually consolidate as external facts. 
The psychic realm is therefore the realm of tre 
mendous potentialities, and the deeper our knowl 
edge of its laws the greater we see to be the need 
for bringing these potentialities under a higher con 

Now the opening verses of Genesis have shown us 
that "water" without the movement of the Spirit 
is darkness and the abode of chaos. The movement 
of the Spirit is the only power that can control the 

Israel 45 

turbulence of "the waters," and bring them into that 
harmonious action which will result in forms of Life, 
Beauty, and Peace; and in the world of Man s Mind 
this movement of the Spirit upon "the waters" takes 
place exactly in proportion as the individual recog 
nizes the true nature of the Divine Spirit, and wills 
to reflect its image and likeness. Where this recog 
nition takes place the psychic forces are brought under 
the control of a harmonizing power which, reflecting 
itself into them, can only produce that which is Good 
and Beautiful, on a small scale at first because of 
our infantine knowledge of the powers with which we 
are dealing, but continually growing with our growth 
until the whole psychic world opens out before us as 
a limitless realm filled with the Glory of God and 
the Love of Man and the shapes of beauty to which 
these give rise. 

But if a man forces his way into that realm on no 
other basis than his individual strength of will, he 
does so without reckoning that his will is itself a 
product of the psychic plane, and only one among 
untold organized entities and unorganized forces 
which sooner or later will overpower him and hurry 
him to age-long destruction "age-long," for I use 
the Bible word aionios, which, as the learned Farrar 
has shown in his Eternal Hope, does not mean abso 
lutely endless ; yet, if we reflect what may be included 

#> Bible Mystery and Bible Meaning 

in this word, infinite periods perhaps of withdrawal 
and renewal of our whole planetary system, we may 
well stand aghast at such prodigious ruin. 

But if such dangers are in it, may we not say that 
we will have nothing to do with the psychic realm? 
No, for by our nature we are always immersed in 
it: it is within us, and we are, and always must be, 
inhabitants of it, and we are always unconsciously 
using its forces and being re-acted upon by them. 
What we need, therefore, is, not to escape from what 
is an essential part of our nature, but to learn to 
vivify this otherwise dark realm with the warmth 
of Divine Love and the illumination of Divine Light 

But the Bible tells how very far the antediluvian 
world was from recognizing these Divine principles, 
for "the earth was filled with violence," and, except 
in the family of Noah, the true worship of God had 
ceased among men. And remark this word "vio 
lence" as the summing-up of human iniquity. Vio 
lence is the clashing of individual wills not harmonized 
by the recognition of any unifying principle. The 
ONE-ness of the Spirit from which all individualiza- 
tion proceeds is entirely lost sight of, and "each for 
himself" becomes the ruling principle a principle 
which cannot but result in violence under whatever 
disguise it may be masked for a time. 

The earth filled with violence was the outward COP- 

Israel 47 

respondence of the inward mental state of the masses 
of mankind, and we may, therefore, well imagine 
what the nature of their operations in the symbolic 
world of "Water" must have been. This state of 
things had been growing for generations until at last 
the inevitable result arrived, and the moral deluge 
produced its correspondence in the physical world. 

The uninstructed reader will doubtless smile at ? 
my reference to a psychic environment, but those who ( 
have obtained at least some glimpses beyond the ( 
threshold will see the force of my argument when I ! 
direct their attention to the signs of a recurrence of j 
a similar state of things at the present day. Research i 
in various directions is making clearer and clearer/ 
the reality of the psychic forces, and increasing num-j 
bers are begmnTng^b get some measure of practical) 
insight into them; and while I rejoice to say, we see) 
that for the most part these opening powers are being! 
employed under the direction of sincere religious feels 
ing and with charitable intention, yet there are not 
wanting reports of opposite uses, and this in connec 
tion with specific localities where the inverted em 
ployment of these great powers is secretly practised 
according to methodized system. 

I cannot too strongly warn the student against any 
connection with such societies, and their existence 
is a terrible comment upon the Master s description 

48 Bible Mystery and Bible Meaning 

of the latter days, which, He expressly tells us, will 
reproduce the character of those which immediately 
preceded the flood. The sole safeguard is in recog 
nizing the Divine Spirit as the only Source of Power, 
and in regarding every action, whether of thought, 
word, or deed, as being in its form and measure an 
act of Divine worship. This is what St. Paul means 
when he says "Pray without ceasing." What needs 
to be cultivated is the habitual mental attitude that 
leads us to see God in all things, and it is for this 
reason that the foundation of conscious spiritual 
Life is that First Commandment to the consideration 
of which we are approaching. 

It was, therefore, in consequence of their entire 
denial of the Divine Spirit that the antediluvians raised 
up an adverse power which at last became too strong 
for them to control. And here let me once for all 
set the student right with regard to those passages 
of the Bible in which God is represented as making up 
His mind to inflict injury, as in the announcement 
of the impending Deluge. These expressions are 
figurative. They represent the entrance upon the 
scene of that Cosmic Law of Disintegration which 
necessarily comes into play as soon as the highest di 
recting power of Intelligence is inhibited, and, there 
fore, as soon as a man wilfully thrusts from him the 
recognition of the Universal Spirit in its higher mani- 

Israel 49 

festations as the Guardian and the Guide, he, ipso 
facto, calls it into action in its lower manifestations 
as the Universal Cosmic Force. 

The reason for this will appear more clearly from 
a careful study of the relations between the Personal 
and the Impersonal modes of Spirit, but the explana 
tion of these relations would occupy too large a space 
to be entered upon here, and the reader must be re 
ferred to other works on the subject; in the present 
connection it is sufficient to say that we can never 
get rid of God, for we ourselves are manfestations 
of His Being, and if we will not have Him as the 
Good, we shall be compelled to accept // as the Evil. 
This is what the Master meant when He said in the 
parable that on the lord s return to his city, he or 
dered those who would not accept him to reign over 
them to be slain before him. 

Noah and his three sons are rescued from the uni 
versal overthrow by means of the Ark. As I am con 
cerned in the present book with the inner meaning 
of the Bible rather than with the historical facts, I 
must leave the reader to form his own conclusions 
regarding the literal measurements of that vessel; 
but I would take this opportunity of observing that 
where distinct numbers and measurements are given 
in the Bible, they are not introduced at haphazard. 
From the standpoint of ordinary arithmetic they may 

5O Bible Mystery and Bible Meaning 

seem to be so, and the main argument of Bishop 
Colenso s great work on the Pentateuch is based on 
these apparent discrepancies. For instance, speak 
ing of the sacrifices to be offered for women after 
child-birth, he points out that during the march 
through the desert these could, according to the text, 
only be offered by Aaron and his two sons, and that 
calculated on ordinary averages, the offering of these 
sacrifices would have occupied each of these three 
priests fourteen hours a day without one moment s 
rest or intermission (vol. i., 123). From the point 
of view of simple arithmetic this result is unavoid 
able; but I cannot endorse the Bishop s conclusion 
that the scribes who wrote the Pentateuch under the 
direction of Ezra introduced any numbers that oc 
curred to them without considering how they would 
work out. 

On the contrary, such investigation as I have been 
able to make into the subject, convinces me that the 
Bible numbers are calculated with the most rigid 
accuracy, and with the very deepest thought of the 
results to which they will work out, only this is done 
according to a certain symbolic system known as 
Sacred Numeration ; and the very impracticability of 
the figures when tested by ordinary arithmetic is in 
tended to put us upon enquiry for some deeper mean 
ing below the surface. To explain the principles of 

Israel 51 

Sacred Numeration would be beyond the scope of an 
elementary book like the present, and probably few 
readers would care to undertake the requisite amount 
of study; but we must not suppose that the numbers 
given in the Bible are without significance whenever 
ordinary methods of calculation fail to elucidate them. 
The whole meaning of Scripture is not upon the sur 
face, and in the present connection we are expressly 
pointed to a symbolic signification in I. Peter, iii. 
20-21 ; and the recurrence of the Ark as a sacred em 
blem in the great race-religions clearly indicates it as 
representing some universal principle. 

The Zoroastrian legend of the flood throws some 
light upon the subject, for Yima, the Persian Noah, 
is bidden by Ahura Mazda, the Deity, to bring "the 
seeds of sheep, oxen, men and women, dogs and birds, 
and of every kind of tree and fruit, two of every kind, 
into the ark and to seal it up with a golden ring and 
make in it a door and a window." The significance of 
the Ark is that of a vehicle for the transmission of 
the life-principle of beings from an old to a new or 
der of life, and all that is not included in the Ark 

This is the generalized statement of relations which 
the Ark sets forth, and, like all other generalizations, 
it admits of a great many particular applications, 
ranging from those which are purely physiological 

52 Bible Mystery and Bible Meaning 

to those which are in the highest degree spiritual, 
and the study of comparative religions will show us 
that the idea has been employed in all its most varied 
applications; yet, however varied, they all have this 
common feature that they signify something which 
conveys individual life safely through a period of 
transition from one order of manifestation to another. 

The Ark, as the sacred vessel, plays a conspicuous 
part throughout Scripture, but in the present con 
nection we shall best realize its meaning by consider 
ing it as the opposite principle to that from which 
it affords deliverance. If "Water" signifies the psy 
chic principle, then the Ark signifies that which the 
psychic principle supports, and which has an opposite 
but correspondent nature, that is to say, the Body. 
The Ark is not independent of the Water but is con 
structed for the purpose of floating upon it and simi 
larly the body is expressly adapted to man s psychic 
nature so as to make with it and the spiritual prin 
ciple of Life, a Whole individuality. 

Now, it is precisely in the recognition of this Whole 
ness that refuge from all psychic entanglements is to 
be found. We must always remember that the body 
equally with the soul is the instrument of the mani 
festation of the Spirit. It is the union of the three 
into a single Whole that constitutes the full reality of 
Life and it is this sacredness of the body that is typi- 

Israel 53 

fied by the sacredness of the Ark. The Ark of 
Noah was a solid construction, built on a pattern all 
the details of which were laid down to scale by the 
Divine Architect and thus exemplifies the accurate 
proportions of the human body ; and in passing it may 
interest the reader to note that the proportions of the 
human body numerically represent the principal 
measurements of the solar system, and also form the 
basis of the proportions observed in such ecclesias 
tical architecture as is designed according to canonical 
rules, of which Westminster Abbey and Milan Ca 
thedral are good examples. 

I cannot, however, stop to digress into this very in 
teresting subject, and for our present purpose it will 
be sufficient to say that the Ark with its living freight 
is typical of the fact that the full realisation of Life 
is only attained in the Threefold Unity of body, soul 
and spirit, and not by their dissociation. It is the 
assertion of the solid, living, Reality of the work 
of the Spirit as distinguished from those imperfect 
manifestations which are the subterranean roots of 
the true manifestation, but are not the real solid thing 
itself. It is the protest of healthy reality, which in 
cludes the psychic element in its proper order as the 
intermediary between the purely spiritual and the 
purely material, as against the rejection of the cor 
poreal element and total absorption in the psychic, a 

54 Bible Mystery and Bible Meaning 

condition which prevents the spirit from attaining 
to self-expression as a synthesis, which alone is the 
completion of its evolutionary work. 

For this reason undue absorption in the psychic 
sphere is contrary to the Spirit ; and however we may 
apply to it the word "spiritual" in the sense of not 
being corporeal, if the psychic element is not taken 
in its proper connection with the two others, it is 
as far from being "spiritual" in the true sense of the 
word as the material element itself. The true reality 
is in the harmonious interaction of the Three-in-ONE. 
God s world is a world of Truth in which evanescent 
shapes do not take the place of Reality, and for these 
reasons the Bible everywhere insists on nothing short 
of the fulness of perfect realization, and the Ark is 
one of the figures under which it does so. 

This realization of the Triple-Unity of Man is the 
first step towards our final enfranchisement; but in the 
very act of escaping from the danger of the Deluge we 
are exposed to a danger of the opposite kind, that of 
regarding the corporeal side of life as everything, and 
this is typified by the building of the Tower of Babel. 
This tower, note carefully, was built of brick, that is 
of a substance which is nothing but clay, the same "red 
earth" out of which Adam is formed, and it is there 
fore the very opposite to the Heavenly Jerusalem which 
is built of gold and precious stones. Now, a building 

Israel 55 

naturally signifies a habitation, and the building of the 
Tower of Babel to escape the waters of a flood is that 
reaction against the psychic element which denies 
spiritual things altogether, and makes of the body 
and its physical environment the one and only dwelling- 
place of man. It is the same error as before of trying 
to erect the edifice of Wholeness on the foundation 
merely of a part, only now the part selected is the cor 
poreal instead of the psychic. Arithmetically it is the 
attempt to make out that one-third is the same as 
ONE. The natural consequences soon follow in the 
confusion of tongues. Language is the expression of 
Thought, and if our ideas of reality include nothing 
more than the infinitude of secondary causes which 
appear in the material world, there is no central Unit 
around which they can be grouped, and consequently, 
instead of any certain knowledge, we have only a 
multitude of conflicting opinions based upon the ever- 
changing aspects of the world of appearances. Quot 
homines tot sententiae, and so the builders are dis 
persed in confusion, for theirs is not "the city that 
hath foundations whose builder and maker is God." 

From this point in the Bible story a stretch of many 
ages brings us to the times of the Patriarchs, Abraham, 
Isaac, and Jacob. We are here in the transition stage 
from allegory to history, and St. Paul points out this 
intermingling of the two elements when he tells us that 

56 Bible Mystery and Bible Meaning 

Hagar and Sarah represent the two covenants, and the 
earthly and heavenly Jerusalems. And here I would 
impress upon the student the dual character of scrip 
tural personages and events. Because a personage or 
event is typical it does not follow that it is not also 
historical; on the contrary, certain personages, sys 
tems, and events, become typical, that is, specially em 
phasize certain principles, for the very reason that they 
give them concrete expression. As Johnson says of 
the Swedish monarch 

"He left the name at which the world grew pale, 
To point a moral or adorn a tale." 
In other words, historical realities become the very 
summing-up and visible form of abstract principles, 
and therefore we are justified by the Bible itself in 
finding in its personages types of principles as well 
as historical characters. 

I will not, however, here open the question whether 
the three Patriarchs were actual personages, or, as 
some critics tell us, were merely the legendary an 
cestors of certain groups of wandering tribes, the 
Beni-Ibrahim, the Beni-Ishak, and the Beni-Yakub, 
which subsequently coalesced into the Hebrew nation. 
However interesting, the discussion of the historical 
facts would be remote from my present object, which 
is to throw some light upon the inner meaning of the 
Bible, and for this purpose we may be content to take 



the simple narrative of the text, for, whether actual 
or legendary, the only way in which Abraham, Isaac 
and Jacob can affect us at the present day is as char 
acters in a history the significance of which will be 
come clear if we read between the lines. 

But from this latter point of view the biblical state 
ment of the national origin of Israel carries enfolded 
within it the hidden statement of those great prin 
ciples which it is the purpose of the Bible to reveal. 
And here let me draw attention to the method adopted 
in Scripture. There are certain great universal prin 
ciples which permeate all planes of being from the 
highest to the lowest. They are not many in number, 
and the relations between them are not difficult of 
comprehension when clearly stated, but we find diffi 
culty in recognizing the identity of the same principles 
when we mee,t with them, so to say, at different levels, 
as for example on the physical and the psychic planes 
respectively, and consequently we are apt to imagine 
them much more numerous and complicated than they 
really are. 

Now, the purpose of the Bible is to convey in 
struction in the nature and use of these principles to 
those in whose hands this knowledge would be safe 
and useful, while concealing it from others, and in a 
manner appropriate to this object it continually re 
peats the same few all-embracing principles over and 

58 Bible Mystery and Bible Meaning 

over and over again. This repetition is firstly un 
avoidable because the principles themselves are few 
in number, next it is necessary as a process of ham- 
mering-in and fixing it in our minds, and lastly it is 
not a bare repetition, but there is a progressive ex 
pansion of the statement so as to conduct us step by 
step to a further comprehension of its meaning. Now, 
this is done in a variety of ways and one of frequent 
occurrence is through the use of Names. 

Sacred Nomenclature is as large a study as Sacred 
Numeration and indeed the two so shade off into one 
another that they may be regarded as forming a single 
study, and I will therefore no more attempt in the 
present book to elucidate the one system than the 
other, for they require a volume to themselves; but 
this need not prevent us considering occasional in 
stances of both and the names of the Patriarchs are 
too important to be passed over without notice. The 
frequency with which God is called in Scripture the 
God of Abraham, of Isaac and of Jacob, shows that 
something more must be referred to than the mere 
fact that the ancestors of the Jews worshipped Him, 
and the consideration of some of the prominent points 
in the history of these allegorical personages will 
throw a light on the subject which will be very helpful 
in our further investigations. 

If we realize the truth of St. Paul s statement that 

Israel 59 

the real object of the Bible is to convey the history 
of the spiritual Israel under the figure of Israel after 
the flesh, we shall see that the descent of Israel from 
the three Patriarchs must be a spiritual descent, and 
we may therefore expect to find in the Patriarchs 
themselves an adumbration of the principles which 
give rise to the spiritual Israel. Now, we should 
particularly notice that the name "Israel" was be 
stowed on Jacob, the third Patriarch, on the occasion 
when he wrestled with the angel at the ford Jabbok, 
and he obtained this name as the result of his success 
ful wrestling. We are told that Jacob recognized 
that it was the Divine Being, the Nameless ONE, with 
whom he wrestled, and this at once gives us the key 
to the allegory; for we know from the Master s in 
struction to the woman of Samaria that God is Uni 
versal Spirit, and though the Universal is that which 
gives rise to all manifestations of the particular, yet 
it is logically and mathematically impossible for the 
Universal as such to assume individual personality. 

Under the figure, therefore, of wrestling with "a 
man," we perceive that what Jacob wrestled with was 
the great problem of his own relation to the Universal 
Spirit under its two-fold aspect of Universal Energy 
and Universal Intelligence, allegorically represented as 
a powerful man; and he held on and wrestled till he 
gained the blessing, and the New Name in which the 

60 Bible Mystery and Bible Meaning 

nature of that blessing was summed up. The condi- 
ditions are significant. He was alone. Father of a 
large family as he was, none of his dear ones could 
help him in the struggle. 

We must each solve the problem of our relation to 
the Infinite Mind for ourselves; and not our nearest 
and dearest can wrestle for us. And the struggle 
takes place in the darkness. It is when we begin to 
find that the light we thought we possessed is not the 
true light, when we find that its illuminating power is 
gone, that we rise nerved with an energy we never 
knew before, and commence in earnest the struggle 
for the Light, determined never to let go until we 
win the victory. And so we wrestle till the day begins 
to break, but even then we must not quit our hold; 
we must not be content until we have received the 
New Name which marks our possession of that prin 
ciple of Light and Life which will for ever expand 
into brighter day and fuller livingness. "To him that 
overcometh will I give ... a New Name" (Rev. 
ii. 17). 

But Jacob carries with him the mark of the struggle 
throughout his earthly career. The angel touched 
the hollow of his thigh, and thenceforward he was 
lame. The meaning is simple enough to those who 
have had some experience of the wrestling. They can 
never again walk in earthly things with the same step 

Israel 61 

as before. They have seen the Truth, and they can 
never again unsee it; their whole standpoint has been 
altered and is no longer understood by those around 
them ; to those who have not wrestled with the angel, 
they appear to walk lamely. 

What, then, was the New Name that was thus 
gained by the resolute wrestler? His original name 
of Jacob was changed to Israel. The definition given 
of Israel in the seventy-third Psalm is "such as are of 
a clean heart," and Jesus expressed the same idea 
when he said of Nathanael, "Behold an Israelite in 
deed in whom is no guile ;" for the emphasis laid upon 
the word "Israelite" at once suggests some inner 
meaning, since Nathaneal s nationality was no more 
remarkable under the circumstances than that of an 
Englishman in Piccadilly. 

The great fact about the spiritual Israel is there 
fore cleanness of heart and absence of guile, in other 
words, perfect sincerity, which again implies single 
ness of purpose in the right direction. It is precisely 
that quality which our Buddhist friends call "one- 
pointedness," and on which, under various similitudes, 
the Master laid so much stress. This, then, is the 
distinctive characteristic which attaches to the name 
of Israel, for it is this concentration of effort that is 
the prime factor in gaining the victory which leads to 
the acquisition of the name. This is fundamental, 

62 Bible Mystery and Bible Meaning 

and without it nothing can be accomplished; it in 
dicates the sort of mental character which we must 
aim at, but it is not the meaning of the Name itself. 

The name of Israel is composed of three sylables, 
each of which carries a great meaning. The first 
syllable "Is" is primarily the sound of the indraw- 
ing of the breath, and hence acquires the significance 
of the Life-principle in general, and more particularly 
of individual Life. This recognition of the individu- 
alization of the Life-principle formed the basis of the 
Assyrian worship. The syllable "Is" was also ren 
dered "As," "Ish," and "Ash," and gave rise to the 
worship of the Life-principle under the plural name 
"Ashur," which thus represented the male and female 
elements, the former being worshipped as Ashr, or 
Asr, and the latter as Ashre, Ashira, Astarte, lastara 
or Ishtar, and lunar goddess of Babylon, and the 
same idea of femininity is found in the Egyptian 
"Isis." Hence the general conception conveyed by 
the syllable "Is" is that of a feminine spiritual prin 
ciple manifesting itself in individuality, that is to say 
the "Soul" or formative element, and it is thus in 
dicative of all that we mean when we speak of the 
psychic side of nature. How completely the Assy 
rians identified themselves with the cultus of this 
principle is shown by the name of their country, 
which is derived from "Ashur." 

The second syllable, "Ra," is the name of the great 

Israel 63 

Egyptian sun-god, and is thus the complementary 
of everything that is signified by "Is." It is primarily 
indicative of physical life rather than psychic life, and 
in general represents the Universal Life-giving power 
as distingiuished from its manifestation in particular 
individuality. Ra symbolizes the Sun, while Is is 
symbolized by the Moon, and represents the mascu 
line element as emphatically as Is represents the 

The third syllable, "El," has the significance of 
Universal Being. It is "THE," i.e., The nameless 
Principle which includes in itself both the masculine 
and feminine elements, both the physical and the 
psychic, and is greater than them and gives rise to 
them. It is another form of the word Al, Ale, or 
Ala, which means "High," and is indicative of the 
Supreme Principle before it passes into any differen 
tiated mode. It is pure Spirit in the universal. 

Now, if Man is to attain liberty, it can only be 
by the realization of these Three Modes of Being 
the physical, the psychic, and the spiritual, or as the 
Bible expresses it, Body, Soul, and Spirit. He must 
know what these three are in himself and must also 
recognize the Source frpm which they spring, and 
he must at least have some moderately definite idea 
of their genesis into individuality. Therefore the 
man "instructed unto the kingdom of heaven" com 
bines a threefold recognition of himself and of God 

64 Bible Mystery and Bible Meaning 

which is accurately represented by the combination 
of the three syllables Is, Ra and El. Unless these 
three are joined into a single unity, a single word, 
the recognition is incomplete and the full knowledge 
of truth has not been attained. "Ra" by itself im 
plies only the knowledge of the physical world, and 
results in Materialism. "Is" by itself realizes only 
the psychic world, and results in Sorcery. "El" by 
itself corresponds only with a vague apprehension 
of some over-ruling power, capricious and devoid of 
the element of Law, and thus results in Idolatry. 

It is only in the combination of all three elements 
that the true Reality is to be found, whether we study 
it in its physical, psychic, or spiritual aspect. We may 
for particular purposes give special prominence to 
one aspect over the two others, but this is for a time 
only, and even while we do so we realize that the 
particular mode of Life-power with which we are 
dealing derives its efficiency only from the fact of 
its being permeated by the other two. We cannot 
too firmly impress upon our minds that, though there 
are three modes, there is only ONE LIFE; and in 
all our studies, and in their practical application, we 
must never forget the great truth that the Living 
power which we use is a Synthesis, and that whenever 
we make an analysis w r e theoretically destroy the syn 
thesis. The only purpose of making an analysis is 
to learn how to build up the synthesis; and it is for 

Israel 65 

this reason that the Bible equally condemns the oppo 
site extremes of materialism and sorcery. It tells us 
that "dogs and sorcerers" are excluded from the 
heavenly city, and when we understand what is meant 
by these terms it becomes self-evident that it cannot 
be otherwise. 

It is for this reason, also, that we find the Israelites 
so often warned both against the Babylonian and the 
Egyptian idolatries; not because there was no great 
underlying truth in the worship of those nations, but 
because it was a worship that excluded the idea of 
WHOLENESS. "Wilt thou be made whole?" is 
the Divine invitation to us all; and the Egyptian and 
Assyrian worships were eminently calculated to lead 
their votaries away from this Wholeness in opposite 

But that both the Assyrian and the Egyptian wor 
ship had a solid basis of truth is a fact to which the 
Bible itself bears this remarkable testimony: "In 
that day shall Israel be the third with Egypt and 
Assyria, even a blessing in the midst of the land; 
whom the Lord of Hosts shall bless, saying, Blessed 
be Egypt my people, and Assyria the work of my 
hands, and Israel mine inheritance" (Isaiah xix. 24). 
The Israelite worship was as essentially that of the 
principle represented by "El" as those of Egypt and 
Assyria were of the two others, and it needed the 
balancing of those two extremes by the recognition 

66 Bible Mystery and Bible Meaning 

of their relation to the central, or spiritual, principle 
to constitute the realization of the true Divine Son- 
ship of Man in which no element of his threefold 
being body, soul or spirit is alien from unity with 
"the Father." 

This, then, was the significance of the New Name 
given to Jacob. He had wrestled with the Divine 
until the light had begun to dawn upon him, and he 
thus acquired the right to a name which should cor 
rectly describe what he had now become. Formerly 
he had been Jacob, i.e. t Yakub, a name derived from 
the root "Yak" or "One." This signifies the third 
stage of apprehension of the Divine problem which 
immediately precedes the final discovery of the great 
secret of the Trinity-in-Unity of Being. We realize 
the ONE-ness of the Universal Divine Principle, 
though we have not yet realized its Three-fold nature 
both in ourselves and in the Universal. 

But there are two other stages before this, the first 
of which is represented by Abraham and the second 
by Isaac. It should be noted that the two syllables 
"Ra" and "Is" reappear in these names, the former 
indicative, as we have seen, of the masculine element 
of Spirit, and the latter of the feminine, while Jacob, 
or simple unity, is indicative of the neuter. 

If we look through the history of Abraham we find 
the masculine element especially predominant in it. 
He is the father of the nations that are to spring 

Israel 07 

from him, he receives the covenant of circumcision, 
he is a warrior, and goes forth to victorious battle, 
and the change of his name from Abram to Abraham 
is the substitution of a masculine for a neuter element. 

In Isaac s history the feminine element is equally 
predominant. His name is connected with the laugh 
ter of his mother (Genesis xviii.), and his marriage 
with Rebekah is the pivot round which all the events 
of his life center; and again, his acquiescence in his 
own sacrifice marks the predominance of the passive 
element in his character. To him there comes no 
change of name; he is neither leader, warrior, nor 
spiritual wrestler, but the calm, contemplative man 
who "went out to meditate in the field at eventide"; 
he is typical of the purely receptive attitude of mind, 
and therefore the syllable "Is" is as indicative of 
his nature as the masculine syllable "Ra" is of his 
father s, or the neutral and purely mathematical con 
ception indicated by the syllable "Yak" is of his son s. 

This affords a good instance of the way in which 
the deepest truths are often concealed in Bible names, 
and it should lead us to see that the value of the 
record does not turn on its literal accuracy at every 
point, but on its correct representation of the great 
principles to the knowledge of which it seeks to 
lead us. 

It is of little moment to us at the present date 
how much of the book of Genesis is legendary and 

68 Bible Mystery and Bible Meaning 

how much historical, and we can afford to view 
calmly such little inaccuracies on the face of the 
document as when we are told, in Exodus vi. 3, that 
God was not known to Abraham by the name Jeho 
vah, and in Genesis xxii. 14, that Abraham called 
the place where he was delivered from sacrificing 
Isaac "Jehovah-jireh." There are two typical schools 
of Biblical interpretation, one of which is historically 
represented by St. Augustine, and the other by St. 
Jerome. Augustine, who was not an Orientalist and 
had not studied the original Hebrew, took his stand 
upon the textual accuracy of the Bible, and urged that 
if once any inaccuracy were admitted to exist in it, 
we could never be certain of anything in the whole 
book. Jerome, who had made an accurate study of 
the original Hebrew, admitted the existence of inac 
curacies in the text from the operation of the same 
natural causes which affect other ancient literature, 
such as errors of copyists, variations of oral tradition, 
and even possible adaptation to the requirements of 
something which the transcriber believed to be an 
essential doctrine. 

These two representative men were not separated 
by an interval of centuries, but were contemporaries, 
and actually in communication with each other, and 
we may therefore see from how early a date Christen 
dom has been divided into blind reverence for the 
letter and intelligent inquiry into the history of its 

Israel 69 

documents. St. Jerome was the father of the Higher 
Criticism, and with such a respectable authority to 
back us, we need not be afraid to attribute any such 
casual errors as the one now in question to those 
natural causes which render all ancient documents 
liable to variation, and the point to which I would 
draw attention is that merely superficial contradic 
tions which can be reasonably accounted for on purely 
natural grounds, in no way affect the general inspira 
tion of the Bible. 

And by "inspiration" I mean an inner illumination 
on the part of the writers leading them to the imme 
diate perception of Truth, which illumination is itself a 
fact in the regular order of Nature, the reason of 
which I hope to make clear in a subsequent volume. 
The books of the Pentateuch, as we possess them, 
were written by Ezra and his scribes after the return 
from the Babylonian captivity those writers whom 
the Jews call "the men of the Great Synagogue," and 
whose writings were separated from the time of 
Moses by exactly the same interval that separates 
Tennyson s Idylls of the King from the date of the 
actual King Arthur. 

This alone leaves a sufficiently wide margin for 
errors to creep into such earlier documents as these 
writers may have availed themselves of; and we 
must next reflect that another interval of several 
centuries separated them from the copies conveyed 


70 Bible Mystery and Bible Meaning 

to Egypt in the second century before Christ for 
Ptolomy Soter s Greek translation, commonly known 
as the Septuagint. The "Temple Standard" Pen 
tateuch, preserved at Jerusalem at the time of Jesus, 
can hardly have been the original document written 
by Ezra, but even supposing it to have been so r what 
became of it at the destruction of Jerusalem? Tra 
dition says it was sent by Josephus to the Emperor 
of Rome, and written, as it is said to have been, on 
bulls hides, we may well imagine that it perished 
by damp or other agencies, neglected as a barbarous 
relic in a city whose energies were concentrated on 
maintaining its position as arbitress of the world by 
conquest and diplomacy; at any rate the document 
was never heard of again, and the oldest Jewish ver 
sions of the Pentateuch now extant are not older than 
the tenth century. Under these circumstances we need 
not be surprised if variations have found their way 
into the text, nor need we trouble ourselves much 
about them if we reflect that the real place where 
Truth exists is in Nature, and not in books, and that 
the book is merely a record of what others have learnt 
without book; and, moreover, owing to the deep 
reverence with which both Jewish and Christian 
Scriptures have been preserved, we may say that any 
errors or contradictions discovered in the text no 
more affect the body of the Truth contained in the 
Bible as a whole than the dust on the outside of an 

Israel 71 

orange affects the value of the fruit. It is this inner 
Truth that we are seeking, and if we at all realize 
the Master s statement that the Kingdom is within, 
superficial discrepancies will not present any diffi 
culties to us. 

We see, then, in the typical history of the three 
Patriarchs the announcement of the three great prin 
ciples into which all forms of manifestation may be 
analyzed the Masculine, Positive, or generating prin 
ciple; the Feminine, Receptive, or formative prin 
ciple ; and the Neuter or Mathematical principle, which, 
by determining the proportional relations between 
the other two, gives rise to the principle of variety 
and multiplicity. Their successive statement in the 
symbolical history indicates the need for the prepara 
tory study of each in detail if we would arrive at the 
True Light; and it is precisely the discovery that this 
separate study is by itself insufficient that brings us 
to the point where we have to wrestle in the darkness 
with the Divine Angel until the day dawns; we must 
unite the three principles into a single Unity, and 
thus learn to form the name "Israel" ; and in so doing 
we discover that it has now become our own name, for 
we find that the kingdom of heaven the realm of 
eternal principles is within us, and that, therefore, 
whatever we discover there is that which we our 
selves are. Our wrestling ceases : the Divine Wrestler 
has put his name upon us, and the day is beginning 

72 Bible Mystery and Bible Meaning 

to dawn; but as yet it is only the earliest hour of 
daybreak; it is the true sunlight, but it is still low on 
the horizon, and we must not make the mistake of 
supposing that this early morning hour is the same as 
the mid-day glory in other words, we must not sup 
pose that because we have once and for ever finished 
wrestling with an unknown antagonist in darkness 
therefore we have nothing more to do. 

Life is a perpetual doing, though, thank God, not a 
perpetual wrestling. Our doing is the measure of 
our living, although the plane on which our doing is 
carried on may not be immediately patent to all ob 
servers; and it is exactly in proportion as we expand 
our doing that we expand our livingness. No one 
can grow for us, and it all depends upon ourselves 
how rapidly and how strongly we shall grow. 



HAVING now gathered up in the briefest pos 
sible fashion the general gist of the history 
of the Patriarchs, we must pass on to the Mis 
sion of Moses. And here let me again impress upon 
the reader that the Bible repeats its few grand prin 
ciples over and over again, only with greater detail 
as it proceeds, so that we shall find precisely the 
same principles involved in the history of the march 
of Israel into Canaan as in that of the three Patri 
archs. It is the same statement as is contained in 
the story of Eden and in the tradition of the Flood, 
and we shall find it repeated throughout the Bible 
under other varieties of form which admit of more 
and more specific application of these principles to 
individual cases. I mention this to explain why we 
may sometimes appear to go over old ground : there 
is only ONE Truth, and more detailed acquaintance 
with it will not change its fundamentals. 

We have seen that the Bible teaching regarding 
Man starts with two great facts: first, that he is 
the image of God reproducing in individuality the 


74 Bible Mystery and Bible Meaning 

same Universal Mind which is the Origin of all 
things, and thus reproducing also its creative process 
of Thought; and, secondly, that he is ignorant of this 
truth, and so brings upon himself all sorts of trouble 
and limitation; and it is the purpose of the Bible to 
lead us step by step out of this ignorance into this 
knowledge step by step, for it is a process of growth, 
first in the individual, then in the race, and this growth 
depends on certain clear and ascertainable Laws in 
herent in the constitution of Man. Now the peculi 
arity of inherent Law is that it always acts uniformly, 
making no exception in favor of anyone, and it does 
this as well positively as negatively. 

Our ignorance of any Law of Nature will never 
exempt us from its operation, and this is as true of 
ignorant obedience as of ignorant disobedience : the 
natural reward of ignorant obedience is no less cer 
tain than the natural punishment of ignorant dis 
obedience; and it is on this principle that the great 
leaders of the race have always worked. They them 
selves knew the Law; but to impart the understand 
ing of the Law to people in general was not the work 
of a day, nor of a generation, nor of many generations 
in fact it is a work which is still only in its infancy 
and, therefore, if people were to be saved from 
the consequences of disobedience to the Law it could 
only be by some method of training which would 
lead them into ignorant obedience to it. But this was 

The Mission of Moses 75 

not to be done by making any false statement of 
the Law, for Truth can never come out of false 
hood; it must be done by presenting the Truth under 
such figures as would indicate the real relations of 
things, though not explaining how these relations 
arise, because to undeveloped minds such an explana 
tion would be worse than useless. Hence came the 
whole system of the Mosaic Law. 

On one occasion^ when the Master was asked 
which was the greatest commandment of the Law, 
He replied by quoting the fourth verse of the sixth 
chapter of Deuteronomy, "Hear, O Israel; the Lord 
our God is one Lord," or, as the Revised Version 
has it in Mark xii. 29, "the Lord is ONE." This, 
He says, is the first of all the commandments; and 
we may therefore expect to find in this statement of 
the Divine Unity the foundation on which every 
thing else rests. Nor need we look far to find the 
reason of it, for we have already seen in the opening 
words of Genesis that in principio that is, as the 
originating principle in all things there can be noth 
ing else but God or Spirit. That is a conclusion which 
becomes unavoidable if we simply follow up the chain 
of cause and effect until we reach a Universal First 
Cause. We may call it by what name we choose: 
that will make no difference so long as we realize 
what must be its inherent nature and what must be our 
necessary relation to it. 

76 Bible Mystery and Bible Meaning 

Whatever name we give it, it is always the ONE 
self-existent and self-transforming Power of which 
everything is some mode of manifestation, simply 
because there is no other source from which any 
thing could come. This ultimate deduction of rea 
son is the recognition of the Unity of God, and could 
not be more clearly stated than in the words which 
Isaiah puts into the mouth of the Divine Being, re 
peating the phrase in two consecutive sentences as 
though to lay additional stress upon it: "There is 
none beside Me." "I am God and there is none else" 
(Isaiah xlv. 21, 22). That is to say, "God," or, as 
we have learnt from the instructions to the woman 
of Samaria, Universal Spirit, is all that is. 

This is the great Truth on w r hich the mission of 
Moses was founded, and therefore that mission 
starts with the announcement of the Divine Name at 
the Burning Bush. "Moses said unto God, Behold 
when I come unto the children of Israel and shall say 
unto them, The God of your fathers hath sent me unto 
you ; and they shall say unto me, What is His name ? 
what shall I say unto them? And God said unto 
Moses, I AM THAT I AM ; and He said, Thus shalt 
thou say unto the children of Israel, I AM hath sent 
me unto you." So the name after which Moses 
inquired turned out to be no name, but the first per 
son singular of the present tense of the verb TO BE, 
in its indicative mood. It is the announcement of 

The Mission of Moses 77 

BEING in the Absolute, in that first originating 
plane of Pure Spirit where, because the Material 
does not yet exist, there can be no extension in space, 
and consequently no sequence in time, and where, 
therefore, the only possible mode of being is the con 
sciousness of Self-existence without limitation either 
of space or time, the realization of the "universal Here 
and the everlasting Now," the concentration of the 
All into the Point and the expansion of the Point 
into the AIL* 

But though this may have been a new announce 
ment to the masses of the Hebrew people, it could 
have been no new announcement to Moses, for we 
are told in the Acts that Moses was learned in all 
the wisdom of the Egyptians, a circumstance which 
is fully accounted for by his education at the court 
of Pharaoh, where he would be as a matter of course 
initiated into the deepest mysteries of the Egyptian 
religion. He must therefore have been familiar from 
boyhood with the words, "I AM that I AM," which 
as the inscription "Nuk pu Nuk" appeared upon the 
walls of every temple; and having received the high 
est instruction in the land, brought up as the son of 
Pharaoh s daughter, he must have been well aware 
of their significance. But this instruction had hitherto 

*For further elucidation the reader is referred to my 
Edinburgh Lectures on Mental Science. / 

78 Bible Mystery and Bible Meaning 

been confined to those who had been initiated into 
the great mysteries of Osiris. 

In whatever way we may interpret the story of 
Moses meeting with the Divine Being at the burning 
bush, one thing is evident, it indicates the point in 
his career when it became plain to him that the only 
possible way for the Liberation of mankind was 
through the universal recognition of that Truth which 
till now had been the exclusive secret of the sanc 
tuaries. What, then, was the great central Truth 
which was thus announced in this proclamation of 
the Divine Name ? It has two sides to it. First, that 
Pure Spirit is the ultimate essence of all that is, and 
as a consequence the All-presence, the All-knowledge, 
the All-livingness, and the All-lovingness of "God." 
Then as the corollary of the proposition that "Spirit 
is all that is," there must be the converse proposition 
that "all that is is Spirit" ; and since Man is included 
in the "all" we are again brought back to the original 
description of him as the image and likeness of God. 

But in those days people had to be educated up to 
these two great truths, and they have not advanced 
very far in this education yet ; so from the time when 
Moses* eyes were opened to see in these truths, not 
a secret to be guarded for his private benefit, but the 
power which was to expand to the renovation of the 
world, he realized that it was his mission to set men 
free by educating them gradually into the true knowl- 

The Mission of Moses 79 

edge of the Divine Name. Then he conceived a great 
scheme. Modern research has shown us that the 
knowledge of this great fundamental truth was not 
confined to Egypt, but formed the ultimate centre of 
all the religions of antiquity; it was that secret in 
which the supreme initiation of all the highest mys 
teries culminated. It could not be otherwise, for it 
was the only ultimate conclusion to which genera 
tions of clear-headed thinkers could come. But these 
were sages, priests, philosophers, men of education 
and leisure; and this final deduction was beyond the 
reach of the toiling multitudes, whose whole energies 
had to be devoted to the earning of their daily bread. 

Still it was impossible for these thinkers who had 
arrived at the great knowledge to pass over the mul 
titudes without allowing them at least a few crumbs 
from their table. The true recognition of the "Self" 
must always carry with it the purpose of helping 
others to acquire it also; but it does not necessarily 
imply the immediate perception of the best means of 
doing so, and hence throughout antiquity we find an 
inner religion, the Supreme Mysteries, for the in 
itiated few; and an outer religion, for the most part 
idolatrous, for the people. The people were not to 
be left without any religion, but they were given a 
religion which was deemed suited to their gross ap 
prehension of things, and in the hands of lower orders 
of priests, themselves little, if at all, better instructed 

8o Bible Mystery and Bible Meaning 

than the worshippers, these conceptions often became 
very gross indeed. Nevertheless, in their first inten 
tion the "idols" were not without meaning. 

The cultured Greeks laughed at the Egyptian tem 
ples as places where, in the midst of a magnificent 
edifice, when the sacred curtain of the innermost 
sanctuary was withdrawn, there was revealed an 
onion or a cat. Yet here was surely enough to 
prompt an intelligent person to enquiry. Why did 
the innermost sanctuary contain no Apollo Belvedere 
or other marvel unique and worthy to be enshrined, 
but only one of those wretched animals which dis 
turbed the rest of the Greek traveller newly arrived 
in Egypt, by nocturnal caterwaulings which must have 
been a marked feature in cities where pussy held un 
disputed sway? Or why was the odoriferous onion 
that lay by tons for sale in the markets here set up 
upon a pedestal as an object of reverence? Surely 
there must be some deep significance in elevating 
such common objects to the central place of mystery. 
Yes, because in these commonest of common things 
there appeared the Great Central Mystery of LIFE 
more than in the sculptured marble of Phidias or 

Thus the Egyptian religion signified, to all who 
had the "nous" to penetrate it, the All-presence of 
the Eternal Living Spirit as the ONE true object of 
worship, to be found, not only in temples, but in 

The Mission of Moses 81 

streets and fields, in all places alike. It signified 
this to those who had the intelligence to lift the veil, 
and this meant, perhaps, one in ten thousand of the 
population; and as soon as he had penetrated the 
real meaning his lips were sealed, for he was admitted 
to the Mysteries. For the rest, the priests had such 
trivial superficial explanations as those which ages 
later they sought to palm off upon Herodotus ; it was 
no part of their business to lift the veil of Isis. 

And so Moses saw the generations toiling on and 
on in an ignorance which could not but have disas 
trous consequences sooner or later. Under the pa 
ternal rule of a truly illuminated priesthood, such a 
relation between the inner and the outer religion might 
be employed to maintain a condition of peaceful well- 
being for the masses during their intellectual infancy ; 
but he saw that this state of things could not go on 
indefinitely. With a general advance in intelligence 
must come a general disposition to question the out 
ward forms of religion, while yet this general advance 
fell very far short of that fuller development which 
in solitary instances led the individual to grasp the 
meaning of the inner Truth. Then, when to any 
nation comes the ridicule of all it has hitherto held 
sacred, because it has never learnt the Eternal Truth 
itself, but has placed its faith in forms and cere 
monies and traditions, which, useful in their day and 
generation, should have been unfolded to meet grow- 

82 Bible Mystery and Bible Meaning 

ing intelligence when this condition of the national 
mind supervenes, woe to that nation, for it is left 
without God and without hope, and by the inevitable 
Law of Nature on the plane of MIND, it cannot but 
bring upon itself dire calamity. From the stand 
point of the governed, this benign, paternal govern 
ment could not go on for ever, and equally so from 
that of the rulers. What guarantee was there of a 
perpetual succession of priests illuminated not only in 
head but also in heart? Egypt was old when Moses 
was a youth, and the signs of decadence were not 
wanting; for the cruel oppression of the Irsaelites, 
whom four centuries of naturalization should have 
placed on equality with their fellow-subjects, was 
the very reverse of all that was truest in the inner 
teaching of the Egyptian temples. It was the index 
of practical atheism. The Science of the temples 
continued, but it had reached the bifurcation of the 
Way, and it had taken the Left-hand Path. 

And if this was the case in Egypt, which led the 
van of civilization, what was to be expected from the 
rest of the world? What was the outlook into the 
future with an intellectual development expanding 
only on the material side, without any knowledge of 
those spiritual truths in which lies the real livingness 
of Life? Surely nothing but the ultimate destruction 
of mankind in internecine strife, led up to by long 
ages of that awful spiritual condition in which the 

The Mission of Moses 83 

outward polish of materialized intellectuality only 
serves to place additional resources at the disposal 
of the unmitigated savage within. 

The system then in vogue had once been a valuable 
system, perhaps the only one possible, but Egypt was 
no longer young, and the day of that system had pal 
pably gone by. What was to be done? That great 
central Truth which the old system had handed down 
from hoary antiquity must be made the common ap 
panage of mankind. "Nuk-pu-Nuk" must no longer 
be the mysterious legend of the temples, but it must 
become the household word of every family through 
out the world. This is the work of generation upon 
generation, very far from being accomplished yet; 
and the only way to inaugurate it was by a new 
departure in which the great announcement that had 
hitherto been reserved as the last and final teaching 
must become the first and initial teaching ; the supreme 
secret of the Mysteries must be made the starting- 
point of the child s education ; and, therefore, the mis 
sion to Israel must open with the declaration of the 
I AM as the all-embracing ONE. 

A sentence consists of a subject, copula, and predi 
cate, but in the announcement of the Divine Name 
made to Moses, there is no predicate. The reason 
is that to predicate anything of a subject implies some 
special aspect of it, and thus by implication limits it, 
however extensive the predicate may be; and it is 

84 Bible Mystery and Bible Meaning 

impossible to apply this mode of statement to the 
Universal Living Spirit. There can be nothing out 
side it. Itself is the Substance and the Life of all 
that is or ever can be: that is an ultimate conception 
from which it is impossible to get away. 

Therefore, the only predicate corresponding to the 
Universal Subject must be the enumeration of the 
innumerable the statement of all that is contained in 
infinite possibility and, consequently, the place of the 
predicate must be left apparently unfilled, because it is 
that fulness which includes all. The only possible 
statement of the Divine is that of Present Subjective 
Being, the universal "I" and the ever-present "AM." 
Therefore I AM is the Name of God; and the First 
of all the Commandments is the announcement of the 
Divine Being as the Infinite ONE. 

I have discussed the subject of the Unity of Spirit 
in my Edinburgh Lectures on Mental Science, but I 
may repeat here the truth that, mathematically, the 
Infinite must be Unity. We cannot think of two 
Infinites, for as soon as duality appears, each member 
of it is limited by the other, else there would be no 
duality: therefore we cannot multiply the Infinite. 
Similarly, we cannot divide it, for division again im 
plies multiplicity or Numbers, and though these may 
be conceived of as existing relatively to each other 
within the Infinite, the very relation between them 

The Mission of Moses 85 

establishes limits where one begins and the other ends, 
and thus we are no longer dealing with the Infinite. 

Of course all this is self-evident to the mathema 
tician, who at once sees the absurdity of attempting 
to multiply or divide infinity; but the non-mathe 
matical reader should endeavor to realize the full 
meaning of the word "Infinite" as that which, being 
without limits, necessarily occupies all space, and, 
therefore, includes all that is. The announcement 
that God is ONE is, therefore, the mathematical 
statement of the Universal Presence of Spirit, and 
the phrase "I AM" is the grammatical statement of 
the same thing. And because the Universal Spirit 
is the Universal Life Itself, "over all, through all, and \ 
in all," there is yet a third statement of it, which is 
its Living statement, the reproduction of it in the man 
himself; and these three statements are one, and can 
not be separated. Each implies the two others, like 
the three sides of an equilateral triangle, and, there 
fore, the First of all the Commandments is that we 
shall recognize THE ONE. As numerically all other 
numbers are developed from unity, so all the possi 
bilities of ever expanding Life are developed from the 
all-including UNIT of Being, and, therefore, in this 
Commandment we find the root of our future growth 
to all eternity. This is why both Moses and Jesus 
assign to it the supreme place. 

And here let me point out the intimate relation 

86 Bible Mystery and Bible Meaning 

between the teaching of Jesus and the teaching of 
Moses. They are the two great figures of the Bible. 
As the Old Testament centres round the one, so the 
New Testament centres round the other. Each ap 
peals to the other. Moses says, "Of thy brethren, 
shall the Lord thy God raise up a prophet like unto 
me" the prophet that was to come should duplicate 
Moses and when that prophet came, he said, "If they 
hear not Moses and the prophets, neither will they be 
persuaded though one rose from the dead." Each is 
the complement of the other. We shall never under 
stand Jesus until we understand Moses, and we shall 
never understand Moses until we understand Jesus. 

Yet this is not a paradox, for to grasp the meaning 
of either we must find the key to their utterances in 
our own hearts, and on our own lips in the words "I 
AM" ; that is, we must go back to that Divine Uni 
versal Law of Being which is written within us, and 
of which both Moses and Jesus were the inspired ex 

The mission of Moses, then, was to build up a 
nationality which should be independent both of time 
and country, and which should derive its solidarity 
from its recognition of the principle of THE ONE. 
Its national being must be based upon its expanding 
realization of the great central Truth, and to the 
guarding and developing of that Truth this nation 
must be consecrated; and in the enslaved but not 

The Mission of Moses 87 

subdued children of the desert the children of Israel 
Moses found ready to hand the material which he 
needed. For these erstwhile wanderers had brought 
with them a simple monotheistic creed, a belief in 
the God of Abraham, Isaac, and Jacob, which, vaguely 
though it might be, already touched the threshold of 
the sacred mystery, and four hundred years of resi 
dence in Egypt had not extinguished, however it may 
have obscured, the great tradition. Here, then, Moses 
found the nucleus for the nationality he designed to 
found, and so he led forth the people in that great 
symbolic march through the wilderness whose story 
is told in the Exodus. 

To the details of that history we may turn more 
intelligently after we have gained a clearer idea of 
what the great work really was which Moses in 
augurated on the night of the first Passover. Per 
haps some of my readers may be surprised to learn 
that it is still going on, and that they are called upon 
to take a personal part in continuing the work of 
Moses, which has now so expanded as to reach them 

But all this is contained in the commission which 
Moses first announced to those he was to deliver, and 
grows naturally out of its unfoldment. The people 
he was to lead into liberty were "the people of God," 
and since "God" is the I AM, they were "THE PEO 
PLE OF THE I AM." This was the true Name of this 

88 Bible Mystery and Bible Meaning 

nation, which was to be founded upon an Eternal 
Ideal instead of on the historical conditions of time 
and the geographical conditions of place; and this 
essential name of the New Nation has been as accu 
rately translated into its equivalent of "Israel" as we 
shall later see that the essential Name of God has been 
translated by the word "Jehovah." "The People of 
God" led forth by Moses were proclaimed by the very 
terms of his commission to be "The People of the I 

Now, the history of this people is dignified by a 
succession of Prophets such as no other nation lays 
claim to; yet the great Prophet who first consolidated 
their scattered tribes into a compact community, in 
prophesying of the future of the people he had 
founded, passes over all these and, looking down the 
long centuries, points only to one other Prophet "like 
unto me." We constantly miss those little indications 
of Scripture on which the fuller understanding of 
it so greatly depends; and just as we miss the point 
when we are told that Man is created in the likeness 
of God, so we miss the point when we are told that 
this other Prophet, Jesus, is a Prophet of the same 
type as Moses. 

The whole line of intervening prophets were not 
of that type. They had their own special work, but 
it was not a work like that of Moses. Isaiah, Jere 
miah, Ezekiel, and the rest sink out of sight, and the 

The Mission of Moses 89 

only Prophet whom Moses sees in the future is 
brought into his field of vision by His likeness to 
himself. Any child in a Sunday-school, if asked 
what it knew about Moses, would answer that he 
brought the children of Israel out of Egypt. No one 
would question that this was the distinctive fact re 
garding him, and therefore if we are to find a Prophet 
of the same type as Moses, we should expect to find 
in Him the founder of a New Nationality of the same 
order as that founded by Moses: that is to say, a 
nationality subsisting independently of time and place 
and cohering by reason of its recognition of an Eternal 

To make Jesus a Prophet like unto Moses, he must J< 
in some way repeat the Exodus and re-establish "the , 
people of the I AM." Now, turning to the teaching 
of Jesus, we find that this is exactly what He did. 
There was nothing on which he laid greater stress than 
the I AM. "Except ye believe that I AM ye shall 
perish in your sins," was the emphatic summary of 
His whole teaching. And here read carefully. Dis 
tinguish between what Jesus said and what the trans 
lators of our English Bible say that he said, for it 
makes all the difference. Our English version runs, 
"If ye believe not that I am He ye shall die in youf 
sins" (John viii. 24), thus by the introduction of a 
single word assuming all sorts of theological doctrines 
having their origin in Persian and Neo-platonic specu- 

90 Bible Mystery and Bible Meaning 

lations, the discussion of which would require a 
volume to itself. Not false doctrines, but great truths 
are presented in such infantine notions as to convey 
the most limiting conception of ideals whose vitality 
consists in their transcending all limitations. 

Thus both as theologians and grammarians the trans 
lators of the Authorized Version felt the want of a 
predicate to complete the words I AM, and so they 
added the word "he/ but faithful according to their 
light, they were careful to draw attention to the fact 
that there was no "he" in the original, and therefore 
that word is printed in italics to show that it was 
supplied by the translators; and the Revised Version 
carefully notes this fact in the margin. 

In the parallel case of the announcement to Moses 
at the burning bush, the translators did not attempt 
to introduce any predicate; they felt what I have 
pointed out, that no predicate could be sufficiently ex 
tensive to define Infinite Being; but here, supposing 
that Jesus was speaking of Himself personally they 
thought it necessary to introduce a word which should 
limit His statement accordingly. Now the only com 
ment to be made on this passage of the English Bible 
is to note carefully that it is exactly what Jesus never 
said. In this connection He made no personal applica 
tion of the verb "to be." What he said was, "Except 
ye believe that I AM, ye shall die in your sins" (R. 
V.). Now, if the criterion by which we are to recog- 

The Mission of Moses 91 

nize Him as the Prophet predicted by Moses, is His 
reproduction of the doings of Moses, then we cannot 
be wrong in supposing that His use of the I AM 
was as complete a generalization as was employed by 

On the same principle on which theologians or 
grammarians would particularize the words to the in 
dividuality of Jesus, they might particularize them to 
Moses also. But going back to that generalized 
statement of Man which is the very first intimation 
the Bible gives of him, we find that if I AM is the 
generalized statement of "God," it must also be the 
generalized statement of "Man," for man is the image 
and likeness of God. Whatever is true of one is true 
of the other, only conversely, and, as it were, by re 
flection, so that whatever is universal in God becomes 
individual in man. 

If, then, Jesus was to duplicate the work of Moses, 
it could only be by taking as the foundation of His 
teaching the same statement of essential Being that 
Moses took as the foundation of his; and therefore 
we must look for a generic, and not for a specific, ap 
plication of the I AM in his teaching also. And as 
soon as we do this the veil is lifted and a power 
streams forth from all his instructions which shows 
us that it was no mere figure of speech when He said 
that the water which He should give would become 
in each one who drank of it a well of water springing 

92 Bible Mystery and Bible Meaning 

up into everlasting life. He came, not to proclaim 
Himself, but Man ; not to tell us of His Own Divinity 
separating Him from the race and making Him the 
Great Exception, but to tell us of our Divinity and 
to show in Himself the Great Example of the I AM 
reaching its full personal expression in Man. 

This Prophet is raised up "of our brethren," He is 
one of ourselves, and therefore He said, "The disciple 
when he is perfected shall be as his Master." It is 
the Universal I AM reproducing itself in the indi 
viduality of Man that Jesus would have us believe in. 
He is preaching nothing but the same old Truth with 
which the Bible begins, that Man is the image and 
likeness of God. He says in effect, Make this recog 
nition the centre of your life, and you have tapped 
the source of everlasting life ; but refuse to believe it, 
and you will die in your sins. Why? As a Divine 
vengeance upon you for daring to question a theo 
logical formulary to which some narrow-minded ec 
clesiastic applies the words of the Vincentian canon, 
"Quod semper, quod ubique, quod ab omnibus," when 
his formulary has never even been heard of outside 
such limits as both historically and geographically give 
the lie direct to his assertion of "always," "every 
where," and "by all men"? Certainly not. Truth 
has a surer foundation than forms of words; it is 
deep down in the foundations of Being; and it is the 
failure to realize this Truth of Being in ourselves 

The Mission of Moses 93 

that is the refusal to believe in the I AM which must 
necessarily cause us to perish in our sins. It is not 
a theological vengeance, but the Law of Nature. Let 
us enquire, then, what this Law is. 

It is the great Law that, to live at all, we must pri 
marily live in ourselves. No one can live for us. We 
can never get away from being the centre of our own 
world; or, in scientific language, our life is essentially 
subjective. There could be no objective life with 
out a subjective entity to receive the perceptions which 
the objective faculties convey to it; and since the re 
ceiving entity is ourself, the only life possible to us 
is that of living in our own perceptions. Whatever 
we believe, does, for us, in very fact exist. Our be 
liefs may be erroneous from the standpoint of a hap 
pier belief, but this does not alter the fact that for 
ourselves our beliefs are our realities, and these 
realities must continue until some ground is found 
for a change of belief. 

And in turn the subjective entity re-acts upon the 
objective life, for if there is one fact which the ad 
vance of modern psychological science is making more 
clear than another it is that the subjective entity is 
"the builder of the body." And this is precisely what, 
on the information we have already gleaned from the 
Bible, it ought to be ; for we have seen that the state 
ment that Man is the image of God can only be inter 
preted as a statement of his having in himself the 

94 Bible Mystery and Bible Meaning 

same creative process of Thought to which alone it is 
possible to attribute the origin of anything. He is 
the image of God because he is the individualization 
of the Universal Mind at that stage of self-evolution 
in which the individual attains the capacity for rea 
soning from the seen to the unseen, and thus penetrat 
ing behind the veil of outward appearances; so that, 
because of the reproduction of the Divine creative 
faculty in himself, the man s mental states or modes 
of thought are bound to externalize themselves in his 
body and his circumstances. 

This, then, is the Law of Man s Being. I do not 
stop to discuss it in detail, as, writing for New 
Thought readers, I assume at least an elementary 
knowledge of these things on their part; and accord 
ingly this being the Law we see that the more closely 
our conception of ourselves approximates to a broad 
generalisation of the factors which go to make human 
personality, rather than that narrow conception which 
limits our notion of ourselves to certain particular 
relations that have gathered around us, the more fully 
we shall externalize this idea of ourselves; and be 
cause this idea is a generalisation independent of any 
particular circumstance, it must necessarily externalize 
as a corresponding independence of circumstances, in 
other words, it must result in a control over condi 
tions, whether of body or environment, proportioned 
to the completeness of our generalization. 

The Mission of Moses 95 

The more perfect the generalization the more per 
fect the corresponding control over conditions, and 
therefore to attain the most complete control, which 
means the most perfect Liberty, we need to conceive 
of ourselves as embodying the idea of the most perfect 
generalization. But complete generalization is only 
another expression for infinitude, and therefore we 
have again reached the point where it becomes im 
possible to attach any predicate to the verb "to Be," 
and so the only statement which contains the whole 
Law of Man s Being is identical with the only state 
ment which contains the whole Law of God s Being, 
and consequently I AM is as much the correct for 
mula for Man as for God. 

But if we do not believe this and make it the centre 
of our life, we must perish in our sins. The Bible 
defines "sin" as "the transgression of the Law," and 
Jesus warning is that by transgressing the Law of 
our own Being we shall die. It would carry me 
beyond the general lines of this book to discuss the 
question of what is here meant by "Death ;" but that 
it is not the everlasting damnation of the Western 
creeds is obvious from the single statement of the 
Bible, that the Master employed the interval between 
His death and resurrection in teaching those souls 
who had passed out of physical life in the catastrophe 
of the Deluge, persons who most assuredly had per 
ished on account of their transgression of the Law. 

96 Bible Mystery and Bible Meaning 

For further study of this subject I would refer the 
reader to the works of two orthodox divines, Farrar s 
Eternal Hope, and Plumptree s Spirits in Prison. 

The transgression of which Jesus speaks is the 
transgression of the Law of the I AM in ourselves, the 
non-recognition of the fact that we are the image and 
likeness of God. This is the old original sin of Eve. 
It is the belief in Evil as a substantive self-originating 
power. We believe ourselves under the control of all 
sorts of evils having their climax in Death; but 
whence does the evil get its power? Not from God, 
for no diminution of Life can come from the Fountain 
of Life. And if not from God, then from where else? 
God is the ONLY BEING that is the teaching of 
the First Commandment and therefore whatever is 
is some mode of God : and if this be so, then however 
evil may have relative existence, it can have no sub 
stantive existence of its own. It is not a Living Orig 
inating Power. God, the Good, alone is that; and it 
is for this reason that in the doctrine of THE ONE 
and in the statement of the I AM, is the foundation of 
eternal individual Life and Liberty. 

So then the transgression is in supposing that there 
is, or can be, any Living Originating Power outside 
the I AM. Let us once see that this is impossible, and 
it follows that evil has no more dominion over us and 
we are free. But so long as we limit the I AM in 
purselves to the narrow boundaries of the relative and 

The Mission of Moses 97 

conditioned, and do not realize that, personified in 
ourselves, it must by its very nature still be as unfet 
tered as when acting in the first creation of the uni 
verse, we shall never pass beyond the Law of Death 
which we thus impose upon ourselves. 

In this way, then, Jesus proved himself to be the 
Prophet of whom Moses had spoken. He made the 
recognition of the I AM the sole foundation of his 
work ; in other words, He placed before men the same 
radical and ultimate conception of Being that Moses 
had done. But with a difference. Moses elaborated 
this conception from the standpoint of the Universal: 
Jesus elaborated it from that of the Individual. The 
work of Moses must necessarily precede that of Jesus, 
for if the Universal Mind is not in some measure 
apprehended first, the individual mind cannot be ap 
prehended as its image and reflection. 

But it takes the teaching both of Moses and Jesus 
to make the complete teaching, for each is the com 
plement to the other, and it is for this reason that 
Jesus said he came not to destroy the Law but to 
fulfil. Jesus took up the work where Moses left it 
off, and expanded Moses initial conception of a people 
founded on the recognition of the unity of God into 
its proper outcome of the conception of a people 
founded on the recognition of the unity of Man as 
the expression of the Unity of God. 

How can we doubt that this latter conception also 

98 Bible Mystery and Bible Meaning 

was in the mind of Moses ? Had it not been he would 
not have spoken of the Prophet like unto himself that 
should come hereafter. But he saw the ages during 
which his great idea must germinate within the limits 
of a single nationality before it could expand to 
humanity at large; and therefore before Jesus could 
gather into one the "People of the I AM" from every 
nation under heaven, it was necessary that one exclu 
sive nation should be the official custodians of the 
great secret, and mature it till the time was ripe for 
the formation of that great international nationality 
which is only now beginning to show forth its earliest 



HITHERTO, our interpretation of the Bible has 
worked along the line of great Universal Laws 
naturally inherent in the constitution of Man 
and thus applicable to all men alike ; but now we must 
turn to that other line of an Exclusive Selection to 
which I referred in the opening chapter. This is not 
an arbitrary selection, for that would contradict the 
very conception of unchangeable Universal Law on 
which the whole Bible is founded, but it is a process 
of "natural selection" arising out of the Law itself, 
and results, not from any change in the Law, but 
from the attainment of an exalted realization of what 
the Law really is. 

The first suggestion of this process of separation is 
contained in the promise that the deliverance of the 
race should come through "the Seed of the Woman," 
for in contradistinction to this "Seed" there is the 
seed of the Serpent; "I will put enmity between thy 
seed and her seed." Again we see the process of 
selection coming out in the preference given to the 
offering of Abel over that of Cain, and again the 


ioo Bible Mystery and Bible Meaning 

selection is repeated in the intimation that Seth took 
the place of Abel, while it is to be remarked that the 
New Testament genealogy traces the ancestry of Jesus 
to Seth; so that the line of Seth is clearly indicated 
as carrying on the selection originally made in favor 
of Abel. In this line we find Noah, who, with his 
family, was alone excepted from the universal over 
throw of the Deluge; and many centuries later we 
find one man, Abraham, selected by means of a special 
covenant to be the progenitor of a chosen race from 
which in process of time the Messiah, the Promised 
Seed of the Woman, was to be born. 

Now, was there in these things any arbitrary selec 
tion? After due consideration, we shall find that 
there was not, and that they arose out of the perfectly 
natural operation of mental laws working on the 
higher levels of Individualism, and the indications of 
this operation are given in the story of Cain and Abel. 
Abel was a keeper of sheep and Cain was a tiller of 
the earth, and if the reader will bear in mind what 
I have said regarding the symbolic character of Bible 
personages and the metaphorical use of words, the 
meaning of the story will become clear. 

There is a great difference between animal and 
vegetable life: the one is cold and devoid of any 
apparent element of volition, the other is full of 
warmth and adumbrates the quality of Will*, so that 
as symbols the animal represents the emotional quali- 

The Mission of Jesus 101 

ties in Man, while the vegetable, following a mere law 
of sequence without the exercise of individual choice, 
more fitly represents the purely logical processes of 
reasoning. Now, we all know that the first spring of 
action in any chain of cause and effect which we set 
going starts with some emotion, some manner of 
feeling and not with a mere argument. Argument, a 
reasoning process, may cause us to change the stand 
point of our feeling and to conceive that as desirable, 
which at first we did not consider so, but at the end it 
is the recognition of a desire which is the one and 
only spring of action. It is, therefore, the feelings and 
desires that give the true key to our life, and not mere 
logical statements; and so if the feelings and desires 
are going in the right direction we may be very sure 
that the logic will not be wrong in its conclusions, 
even though it may be blundering in its method : take 
care of the heart, and the head will take care of itself. 
This, then, is the meaning of the story of Cain and 
Abel. If we realize that the Universal Mind, as the 
all-pervading undistributed Creative Power must be 
subjective mind, we shall see that it can only respond 
in accordance with the Law of subjective mind; that 
is to say, its relation to the individual mind must 
always be in exact correspondence to what the in 
dividual mind conceives of it. This is unequivocally 
stated in a passage which is twice repeated in Scrip 
ture: "With the pure Thou wilt show Thyself pure, 

IO2 Bible Mystery and Bible Meaning 

and with the froward Thou wilt show Thyself fro- 
ward" (Psalm xviii. 26, and II. Sam. xxii. 27), where 
the context makes it clear that these words are ad 
dressed to the Divine Being. If, therefore, we grasp 
this Law of Correspondence, we shall see that the only 
conception of the Divine Mind which will really vivify 
our souls with living and life-giving power is to realize 
it, not merely as a tremendous force to be mapped out 
intellectually according to its successive stages of 
sequence though it is this also but above all things 
as the Universal Heart with which our own must beat 
in sympathetic vibration if we would attain the true 
development of that power, the possession of which 
constitutes "the glorious liberty of the sons of God." 

In all our operations we must always remember 
that the Creative Power is a process of feeling and 
not of reasoning. Reasoning analyzes and dissects; 
feeling evolves and builds up. The relation between 
them is that reasoning explains how it is that feeling 
has this power, and the more plainly we see why it 
should be so the more completely we are delivered 
from those negative feelings which act destructively 
by the same law by which affirmative feelings work 

The first requisite, therefore, for drawing to our 
selves that creative action of the Universal Spirit, 
which alone can set us free from the bondage of Lim 
itation, is to call up its response on the side of feeling; 

The Mission of Jesus 103 

and unless this be done first, no amount of argument, 
mere intellectuality, can have the desired effect, and 
this is what is symbolically represented in the state 
ment that God accepted Abel s offering and rejected 
Cain s. It is the veiled statement of the truth that 
the action of the intellect alone, however powerful, 
is not sufficient to move the Creative Power. This 
does not in the least mean that the intellectual process 
is hurtful in itself or unacceptable before God, but 
it must come in its proper order as joining with feel 
ing instead of taking its place. When a mere cold 
ratiocination is substituted for hearty warmth of voli 
tion, then Abel is symbolically slain by Cain. 

But the allegory goes further. It tells us that the 
particular animal which Abel offered in sacrifice was 
the sheep, and from this point onward we find the 
metaphor of the shepherd and the sheep recurring 
throughout Scripture, and the reason is that the rela 
tion between the Shepherd and the Sheep is pecu 
liarly one of Guidance and Protection. Now, this 
brings us to the point which we may call the "Sev 
erance of the Way." When we realize the Unity of 
the I AM, the identity, that is, of the Self -recognizing 
Principle in the Universal and in the Individual, we 
may form three conceptions of it: one according to 
which the Universal I AM is reduced to a mere un 
conscious force, which the individual mind can mani 
pulate without any sort of responsibility ; another, the 

IO4 Bible Mystery and Bible Meaning 

converse of this, in which Volition remains entirely 
on the side of the Universal Mind, and the individual 
becomes a mere automaton; and the third, in which 
each phase of Mind is the reciprocal of the other, and 
consequently the inceptive action may commence on 
either side. 

Now, it is this reciprocal action that the Bible all 
along puts before us as the true Way. From the 
centre of his own smaller circle of perception the in 
dividual is free to make any selection that he will, 
and if he acts from a clear recognition of the true 
relations of things, the first use he will make of this 
power will be to guard himself against any possible 
misuse of it by recognizing that his own circle re 
volves within the greater circle of that Whole of 
which he is an infinitesimal part; and, therefore, he 
will always seek to conform his individual action to 
the movement of the Universal Spirit. 

His sense of the Wholeness of that Universal Life 
which finds Individual centre in himself, and his con 
sciousness of his identity with it, will lead him to see 
that there must be, above his own individual view of 
things derived from a merely partial knowledge, a 
higher and more far-seeing Wisdom which, because 
it is the Life-in-itself, cannot be in any way adverse 
to him ; and he will, therefore, seek to maintain such 
a mental attitude as will draw towards himself the 
response of the Universal Mind as a Power of un- 

The Mission of Jesus 105 

failing Guidance, Provision and Protection. But to 
do this means the curbing of that self-will which is 
guided only by the narrow perception of expediency 
derived from past experiences; in other words, it 
requires us to act from trust in the Universal Mind, 
thus investing it with a Personal character, rather 
than from calculations based on our own objective 
view, which is necessarily limited to secondary causes ; 
in a word, we must learn to walk by faith and not 
by sight. 

Now the institution of Sacrifice is the most effec 
tive way for impressing this mental attitude. Viewed 
merely superficially, it implies the desire of the wor 
shipper to submit himself to the Divine Guidance by 
reconciliation through a propitiatory offering, and 
thus the required mental attitude is maintained. If 
we see that the blood of bulls and goats and the 
ashes of an heifer can have no power in themselves 
to effect reconciliation, and yet cannot see any more 
intelligible reason, then, if we will to accept the prin 
ciple of sacrifice in the light of a mere mystery, we 
hereby still submit our individual will to the concep 
tion of a Higher Guidance, and so in this view also 
the desired mental attitude is maintained. 

And at last when we reach the point where we see 
that the Universal Mind, which is also the Universal 
LAW, cannot have a retrospective vindictive charac 
ter any more than any of the Laws of Nature which 

106 Bible Mystery and Bible Meaning 

emanate from it, we see that the true sacrifice is the 
willingness to give up smaller personal aims for the 
purpose of bringing into concrete manifestation those 
great principles of universal harmony which are the 
foundations of the Kingdom of God; and when we 
reach this point we see the philosophical reasons why 
the maintenance of this attitude of the individual to 
wards the Universal Mind is the one and only basis 
on which the individuality can expand, or, indeed, 
continue to exist at all. 

It is in correspondence with these three stages that 
the Bible first puts before us the patriarchal and Le- 
vitical sacrifices, next explains these as symbols of 
the Great Sacrifice of the Suffering Messiah, and final 
ly tells us that God does not require the death of any 
victim, and that the true offering is that of the heart 
and will ; and so the Psalms sum up the whole matter 
by saying, "Sacrifice and burnt-offering thou wouldest 
not," and instead of these, "Lo, I come to do Thy 
will, O my God ; yea, Thy law is within my heart." 

But the idea of Sacrifice has the idea of Covenant 
for its correlative. If the acceptance of the prin 
ciple of Sacrifice brings the worshipper into a pecu 
liarly close relation to the Divine Mind, it equally 
brings the Divine Mind into a peculiarly close rela 
tion to the worshipper; and since the Divine Mind is 
the Life-in-itself, the very Essence-of-Being which is 
the root of all conscious individuality, this identifica- 

The Mission of Jesus 107 

tion of the Divine with the Individual results in his 
continual expansion, or, to use the Master s words, in 
his having Life and having it more abundantly; and, 
consequently, his powers steadily increase, and he 
is led by the most unlooked-for sequences of cause and 
effect into continually improving conditions which 
enable him to do more and more effectual work, so as 
to make him a centre of power, not only to himself, 
but to all with whom he comes in contact. 

This continual progress is the result of the natural 
Law of the relation between himself and the Uni 
versal Mind when he does not invert its action, and 
because it works with the same unchangeableness as 
all other Natural Laws, it constitutes an Everlasting 
Covenant which can no more be broken than those 
astronomical laws which keep the planets in their 
orbits, the smallest infraction of which would destroy 
the entire cosmic system ; and it is for this reason that 
we find in the Bible such frequent allusions to the 
Laws of Nature as typical of the certainty of the re 
lation between God and his people, "Gather My saints 
(separated ones) together unto Me; those that have 
made a covenant with me by sacrifice" (Psalm 1.5) ; 
the two principles of Sacrifice and Covenant rightly 
understood will always be found to go hand in hand. 

The idea of Guidance and Protection which is thus 
set forth, recurs, throughout the Bible under the em 
blem of the Shepherd and the Sheep, and it is in a 

io8 Bible Mystery and Bible Meaning 

peculiar manner appropriated to "the People of the 
I AM;" "From thence is the Shepherd the Stone of 
Israel" (Gen. xlix. 24) ; "Give ear, O Shepherd of 
Israel, Thou that leadest Joseph like a flock" (Psalm 
Ixxx. i); "The Lord is My Shepherd I shall not 
want" (Psalm xxiii. i) ; "I am the Good Shepherd," 
and similarly in many other passages. If then this 
conception of the Shepherd and the Sheep repre 
sents the mental attitude of "Israel," we may rea 
sonably expect it to be precisely opposite to all that 
is symbolically meant by "Egypt." If "Israel" takes 
for its Stone of Foundation the principle of Guid 
ance by the Supreme Power, then "Egypt" must base 
itself on the contrary principle of making its own 
choice without any guidance, that is to say, deter 
mined self-will, and hence we find it written that 
"every Shepherd is an abomination to the Egyptians" 
(Gen. xlvi. 34). 

Now, it is a very remarkable thing that tradition 
points to the Great Pyramid as having been erected 
by a "Shepherd" power which dominated Egypt, 
not by force of arms, but by a mysterious influence, 
which, although they detested it, the Egyptians found 
it impossible to resist. These "Shepherds" built the 
Great Pyramid, and then, having accomplished their 
work, returned to the land from whence they came. 
So says the tradition. The Pyramid remains to this 
day, and the researches of modern science show us 

The Mission of Jesus 109 

that it is a monumental statement of all the great 
measures of the cosmic system wrought out with an 
accuracy which can only be accounted for by more 
than human knowledge. 

And where should we find this knowledge except 
in the Universal Mind, of which the cosmic system is 
the visible manifestation? If, as it appears to me, 
that mind is primarily subconscious, then by the gen 
eral law of relation between subjective and objective 
mind it could reproduce its inherent knowledge of 
all cosmic facts in any individual mind that had sys 
tematically trained itself into sympathy with the Uni 
versal Mind in that particular direction. But such 
training is impossible unless the individual mind first 
recognizes the Universal Mind as an Intelligence 
capable of giving the highest instruction, and to which, 
therefore, the individual mind is bound to look for 

We must carefully avoid the mistake of supposing 
that .ywfr-consciousness means unconsciousness. That 
idea is clearly negatived by the fact of hypnotism. 
Whatever unconsciousness there may be is on the part 
of the objective mind, which is unconscious of the ac 
tion of the subjective mind, but a careful study of the 
subject shows that subjective mind, so far from know 
ing less than the objective mind, knows infinitely 
more; and if this be true of the individual subjective 
mind, how much more must it be true of the Universal 

HO Bible Mystery and Bible Meaning 

Subjective Mind, of which all individual conscious 
ness is a particular mode of manifestation? 

For these reasons, the only people who could build 
such a monument as a Great Pyramid must be those 
who realized the principles of Divine Guidance or the 
Power which is set forth under the emblem of the 
Shepherd and the Sheep, and, therefore, we can see 
how it is that tradition associates the building of the 
Pyramid with a Shepherd Power. 

Nor is this all. Having first demonstrated its trust 
worthiness by the refined accuracy of its astronomical 
and geodetic measurements, the Pyramid challenges 
our attention with a series of time measurements, all 
of which were prophetic at the date of its erection, 
and some of which have already become historic, 
while the period of others is now rapidly running out 
The central point of these time-measurements is the 
date of the birth of Christ, and if we think of Him in 
His character of "the Good Shepherd" we have yet 
another testimony to the supreme importance which 
Scripture attaches to the relation between the Shep 
herd and the Sheep. For the Great Pyramid is a 
Bible in stone, and there can be no doubt that it is 
this marvel of the ages which is referred to in the 
nineteenth chapter of Isaiah, where it says "In that 
day there shall be an altar to the Lord in the midst 
of the land of Egypt." And 90 we find that the cen 
tral fact to which the Great Pyramid leads up is the 

The Mission of Jesus ill 

coming of "the Good Shepherd;" and Jesus explains 
the reason for this title in the fact that "the Good 
Shepherd giveth His life for the Sheep ;" that is what 
distinguishes Him from the hireling who is not a true 
shepherd; so that here we find ourselves back again 
at the idea of Sacrifice, only now it is not the Sheep 
that are sacrificed but the Shepherd. Could anything 
be plainer? The sacrifice is not an offering of blood 
to a sanguinary Deity, but it is the Chief Shepherd 
sacrificing Himself to the necessities of the case. 

And what are the necessities of the case? The 
student of Mental Science should see here the grandest 
application of the Law of Suggestion in a supreme 
act of self-devotion logically proceeding from the 
knowledge of the fundamental truths regarding Sub 
jective and Objective Mind. Jesus stands before us 
as the Grand Master of Mental Science. It is written 
that "He knew what was in man/ and in His mis 
sion we have the practical fruits of that knowledge. 
The Great Sacrifice is also the Great Suggestion. If 
we realize that the Creative Power of our Thought is 
the root from which all our experiences, whether sub 
jective or objective, arise, we shall see that every 
thing depends on the nature of the suggestions which 
give color to our Thought. If from our conscious 
ness of guilt they are suggestions of retribution, then 
in accordance with the predominating tone of our 
Thought we shall externalize the evil that we fear; 

112 Bible Mystery and Bible Meaning 

and if we carry this terrible suggestion with us 
through the gate of death into that other life which 
is purely subjective, then assuredly it will work itself 
out in our realizations, and so we must continue to 
suffer until we believe that we have paid the utter 
most farthing. This is not a judicial sentence, but 
the inexorable working of Natural Law. But if we 
can find a counter-suggestion of such paramount mag 
nitude as to obliterate all sense of liability to punish 
ment, then by the same Law our fears are removed, 
and, whether in the body or out of the body, we 
rejoice in the sense of pardon and reconciliation to 
our Father which is in heaven. 

Now we can well imagine that one who has attained 
the supreme knowledge of all Laws, and, as a conse 
quence, has developed the powers which that knowl 
edge must necessarily carry with it, would find in the 
conveying of such an incalculably valuable suggestion 
to the race an object worthy of his exalted capacities. 
For such a one ordinary ambitions would have no 
meaning, he has already left them far behind; but 
if he elect to devote himself to this great work he 
must count the cost, for nothing short of delivering 
himself to death can accomplish it. The Master 
said, "Greater love hath no man than this that a man 
lay down his life for his friends," and if the Law 
of Suggestion was to be employed in such a way 
as to appeal to the whole race, it could only be by 

The Mission of Jesus 113 

so deeply impressing them with the realization of 
the Divine Love that all fear should be for ever cast 
out; therefore, the suggestion must be that of a Love 
which nothing can exceed, and so it must consist 
in him who undertakes the mission giving himself to 
Voluntary Death. 

For herein is the difference between the crucifixion 
of Jesus and those thousands of other crucifixions 
which disgraced the annals of Rome; it was entirely 
voluntary. This also places it above all other acts of 
heroism. Many have died for the sake of others, 
but to them death was a necessity, and their devo 
tion consisted in accepting it when and how they 
did. But with Jesus the case was entirely differ 
ent. He was beyond the necessity of death, and 
no man could take His life from Him; He Himself 
had power to lay it down and to take it up again 
(John x. 17), but He was under no compulsion to 
do so; therefore, His yielding Himself to a death of 
excruciating agony was the master-stroke of Love 
and the supreme practical application of Mental 

When He said "It is finished," He had accomplished 
a work which is aptly represented by The Cubical 
Stone, which is The Figure of the New Jerusalem, 
of which it is written that the length, and the breadth, 
and the height thereof are equal;" for turn it which 
way you will it still always serves its great purpose 

114 Bible Mystery and Bible Meaning 

of impressing the suggestion of superlative Love 
which can be trusted to the uttermost. Even the crude 
conception of the Father s "justice" being satisfied by 
the sacrifice of "the Son," however faulty both as 
Law and as Theology, in no way misses the mark 
from the metaphysical standpoint of Suggestion; and 
those who have not yet got beyond this stage in their 
conception of the Divine Being, receive the assurance 
of the Divine Love towards themselves as completely 
as those who are able to grasp most clearly the se 
quence of cause and effect really involved; and for 
these latter it resolves itself into the simple argument 
a fortiori that if the Universal Spirit could thus in 
spire one to die for us who was already beyond the 
necessity of death, then It cannot be less loving in 
the bulk than it has shown Itself in the sample. It is 
an axiom that the Universal cannot act on the plane 
of the Particular except by becoming individualized 
upon that plane, and therefore we may argue that 
so far as it was possible for the Universal Spirit to 
give Itself to death for us It did so in the person of 
Jesus Christ; and so we may say that to all intents 
and purposes God died for us upon the Cross to 
prove to us the Love of God. 

Let us, then, no longer doubt the fact of this Love, 
but realizing it to the full let us make the Cross of 
Christ, not the mysterious end of an unintelligent 
religion, but the beginning of a bright, practical, and 

The Mission of Jesus 115 

glorious New Life, taking for our starting-point the 
apostolic words, "there is now no condemnation to 
them that are in Christ Jesus." We have now con 
sciously left all condemnation behind us, and we set 
forward on our New Life with the self-obvious 
maxim that "if God be for us, who can be against 
us?" We may meet with opposition, but there is 
with us a Power and an Intelligence which no op 
position can overcome, and so we become "more than 
conquerors through Him that loved us" (Rom. viii. 


This is the nature of the Great Suggestion wrought 
out by Jesus ; so that here again we find that the ac 
ceptance of the Great Sacrifice gives rise to the con 
sciousness of a peculiarly close and endearing relation 
between the Individual and the Universal Mind, which 
may well be described as an Everlasting Covenant 
because it is founded, not on any favoritism on the 
part of God, neither on any deeds of merit on the part 
of Man, but on the accurate working of Universal 
Law when realized in the higher manifestations of In 
dividualism ; and so it is truly written, "by His Knowl 
edge shall My righteous servant justify many." Thus 
it is that Jesus completes the work of Moses in build 
ing up into a peculiar people, a chosen generation, 
"the People of the I AM" (I.JPeter ; ii.^ 

It was this conception of themselves as a chosen 
nation, separate from all others, and united to God 

n6 Bible Mystery and Bible Meaning 

by a special covenant based upon sacrifice, that did 
in effect operate to produce the reality of this ideal 
in the people of Israel. Here again we see the Law 
of Suggestion at work. All their institutions, 
whether religious or political, were based upon the 
assumption of a covenant with Abraham for ever 
ratified to his descendants, and centering round the 
promised Messiah ; and so, whether looking at the 
past, the present, or the future, an Israelite was per 
petually met by the most powerful suggestion of his 
peculiar position in the Divine favor. 

If we recognize in Abraham one whose deep realiza 
tion of the truth concerning the promised "Seed" 
had specially placed him in touch with the Universal 
Mind in that particular direction, we may naturally 
suppose a special illumination on this subject which 
would lead him to impress this idea upon his son 
Isaac as the foundation-fact of his life; and so from 
generation to generation the supreme realization to 
all his descendants would be that of their covenant 
relation to God. And besides the impression con 
veyed by personal teaching, the law of heredity would 
cause each member of this race to be born with a 
pre-natal subjective consciousness of this great Sug^ 
gestion, which would carry its effect into the build 
ing up of his life, quite independently of any ob* 
jectively conscious knowledge of the subject. This 
involves intricate pyschological problems which I can- 

The Mission of Jesus 117 

not stop to discuss here, but all New Thought readers 
are sufficiently acquainted with the potency of "race- 
beliefs" to realize how powerful a factor this sub 
jective transmission of a hereditary suggestion would 
be in forming "the People of the I AM/ 

And there is yet another aspect of this subject 
which is of peculiar interest to the British and Ameri 
can nations, into which, however, I shall not enter 
in this book; but it will be sufficient for me to say 
that when a suggestion has once been implanted by 
the Divine Mind, as the Bible tells us that God did 
to Abraham in the most emphatic manner, taking 
oath by His own Being because He could swear by 
none greater (Heb. vi. 13), that suggestion is bound 
to grow to the most magnificent fulfillment : "My 
word that goeth forth out of My mouth shall not 
return unto Me void, but shall accomplish that which 
I please, and it shall prosper in the thing whereunto 
I sent it" (Isaiah Iv. u). 

For the reasons which I have now endeavored to 
explain, the principle of "the Shepherd" is "the 
Stone of Israel" ; it is that great ideal by which the 
nationality of the "People of the I AM" coheres, 
and it is, therefore, at once the Foundation Stone 
and the Crowning Stone of the whole edifice. To 
those who cannot realize the great universal truths 
which are summed up in the two-fold ideal of Sacri 
fice and Covenant, it must always be the Stone oj 

n8 Bible Mystery and Bible Meaning 

stumbling and the Rock of offence; but to "the Peo 
ple of the I AM," whether individually or collectively, 
it must for ever be "the Stone of Israel," and "the 
Rock of our Salvation." To lay in Zion this Chief 
Corner Stone was the mission of Jesus Christ. 



IN our study of the Bible, we must always remem 
ber that what it is seeking to teach us is the 
knowledge of the grand universal principles 
which are at the root of all modes of living activity, 
whether in that world of environment which we com 
monly speak of as Nature, or in those human rela 
tions which we call the World of Man, or in those 
innermost springs of being which we speak of as 
the Divine World. The Bible is throughout dealing 
with those three factors, which I have spoken of in 
the commencement of this book as "God," "Man," 
and "the Universe," and is explaining the Law of 
Evolution by which "God" or Universal Undiffer- 
entiated Spirit continually passes into more and more 
perfect forms of self-expression culminating in Per 
fected Man. 

However deep the mysteries we may encounter, 
there is nothing unnatural anywhere. Everything has 
its place in the due order of the Great Whole. A 
mistaken conception of this Order may lead us to 
invert it, and by so doing we provide those negative 


I2O Bible Mystery and Bible Meaning 

conditions whose presence calls forth the Power of 
the Negative with all its disastrous consequences; 
but even this inverted action is perfectly natural, for 
it is all according to recognizable Law whether on 
the side of calculation or of feeling. 

These Laws of the universe whether within or around 
us, are always the same, and the only question is 
whether through our ignorance we shall use them in 
that inverted sense which sums them all up in the Law 
of Death, or in that true and harmonious order which 
sums them up in the Law of Life. These are the 
things which under a variety of figures the Bible pre 
sents to us, and it is for us by reverent, yet intelligent, 
inquiry to penetrate the successive veils which hide 
them from the eyes of those who will not take the 
trouble to investigate for themselves. It is this Grand 
Order of the Universe that is symbolized by Solo 
mon s Temple. 

We have seen that it was the mission of Moses to 
mould into definite form the material which ages of 
unnoticed growth had prepared, to consolidate into 
national being "the People of the I AM," and to lead 
them out of Egypt. This work, with which the truly 
national history of Israel commenced, had its com 
pletion in the reign of Solomon, when all enemies had 
been extirpated from the Promised Land, and the state 
founded by Moses out of wandering tribes had cul 
minated in a powerful monarchy, ruled over by a king 

The Building of the Temple 121 

whose name has ever since become both in East and 
West the synonym for the supreme attainment of 
wisdom, power, and glory. 

If the purpose of Moses had been only that of a 
national law-giver and the founder of a political state, 
a Lycurgus or a Rollo, it would have found its perfect 
attainment in the reign of Solomon; but Moses had a 
far grander end in view, and looking down the long 
vista of the ages he saw, not Solomon, but the Car 
penter, who said "a greater than Solomon is here;" 
and the way for the Carpenter could only be prepared 
by that long period of decadence which set in with 
the first days of Solomon s successor. "The People 
of the I AM" are concealed among all nations, and 
must be brought forth by the Prophet, who should 
realize the work of Moses, not only in a national, 
but also in a universal significance. 

These are the three typical figures of Hebrew his 
tory, the beginning, the middle, and the end Moses, 
Solomon, Jesus and the three are distinguished by 
one common characteristic; they are all Builders of 
the Temple. Moses erected the tabernacle, that por 
table temple which accompanied the Israelites in their 
journeyings. Solomon reproduced it in an edifice 
of wood and stone fixed firmly upon its rocky founda 
tion. Jesus said, "Destroy this temple, and in three 
days I will raise it up again; but He spake of the 
temple of His body." 

122 Bible Mystery and Bible Meaning 

Thus they stand before us the Three Great Builders, 
each building with a perfect knowledge according to 
a Divine pattern; and if the Divine is that in which 
there is no variableness nor shadow of turning, how 
can we suppose that the pattern was other than one 
and the same? We may, therefore, expect to find in 
the work of the Three Builders the same principles 
however differently expressed; for they each in dif 
ferent ways proclaimed the same all-embracing truth 
that God, Man, and the Universe, however varied 
may be the multiplicity of outward forms, are ONE. 

St. Paul gives us an important key to the interpre 
tation of Scripture, when he tells us that its leading 
characters also represent great universal principles, 
and this is pre-eminently the case with Solomon. His 
name, in common with the names Salem and Jeru 
salem, is derived from a word signifying Wholeness 
(Salim, the Whole), and therefore means the man 
who has realized "the Wholeness," or in other words 
the Universal Unity. This is the secret of his great 

He who has found the Unity of the Whole has 
obtained "the Key of Knowledge," and it is now in 
his power to enter intelligently upon the study of his 
own being and of the relations which arise out of 
it, and to help others as he himself advances into 
greater light. This is the man who is able to become 
a Builder. 

The Building of the Temple 123 

But such a man cannot come of any parentage; he 
must be the "Son of David"; and it was to test their 
knowledge in this respect that the Master posed the 
carping scribes with the question as to how the Son 
of David could also be his Lord. As rulers in Israel 
they should have known these things, and instructed 
the people in them, but they would not come as Nico- 
demus to Him who could teach them, and so, like 
Hiram, the architect of Solomon s Temple, the Master 
was murdered by those who should have been His 
scholars and helpers. 

The Builder of the Temple, then, must be "the 
Son of David"; and again we find that much of the 
significance of this saying is concealed in the names. 
David is the English form of the Oriental "Daud," 
which means "Beloved," and the Builder is there 
fore the Son of the Beloved. David is called in 
Scripture "the man after God s own heart," a descrip 
tion exactly answering to the name; and we, there 
fore, find that Solomon the Builder is the son of the 
man who has entered into that reciprocal relation 
with "God," or the Universal Spirit, which can only 
be described as Love. 

To define what is primarily feeling is to attempt 
the impossible; but the essence of the feeling consists 
in the recognition of such a reciprocity of nature 
that each supplies what the other wants, and that 
neither is complete without the other. In the last 


Bible Mystery and Bible Meaning 

analysis, the reason for this feeling is to be discov 
ered in the relation of the Individual to the Universal 
Mind as each being the necessary correlative of the 
other, and it is the recognition of this truth that 
makes David the father of Solomon. 

When this recognition by the individual mind of 
its own nature and of its relation to the Universal 
Mind takes place, it gives birth to a new being in 
the man; for he now finds, not that he has ceased 
to be the self he was before, but that that self includes 
a far greater self, which is none other than the repro 
duction of the Universal Self in his individual con 
sciousness. Thenceforward he works more and more 
of set purpose by means of this greater self, the self 
within the self, as he grows into fuller understand 
ing of the Law by which this greater self has become 
developed within him. 

He learns that it is this greater self within the 
self that is the true Builder, because it is none other 
than the reproduction of the Infinite Creative Power 
of the Universe. He realizes that the working of this 
power must always be a continual building up. It is 
the Universal Life-Principle, and to suppose that to 
have any other action than continual expansion into 
more and more perfect forms of self-expression, 
yrould be to suppose it acting in contradiction of its 
own nature, which, whether on the colossal scale of a 
solar system or on the miniature one of a man, must 

The Building of the Temple 125 

be that of a self-inherent activity which is for ever 
building up. 

When any one is thus intellectually enlightened, he 
has reached that stage of development which is signi 
fied by the name David : he is "beloved," that is to say, 
he is exercising a specific individual attraction towards 
the Spirit in its universal and undifferentiated mode. 

We are here dealing with the Principle of Evolution 
in its highest phases, and if we keep this in mind, it 
becomes clear that the intellectual man, who perceives 
this, is himself the evoluting principle manifesting at 
that stage where it becomes an individuality capable of 
understanding its own identity with the Spiritual Force 
which, by self-evolution, produces all things. He 
thus realizes himself to be the Reciprocal of the Uni 
versal Mind, which is the Divine Spirit, and he sees 
that his reciprocity consists in Evolution having 
reached in him the point where that factor is devel 
oped, which cannot have a place in the Universal 
Mind as such, but without which the continuation of 
Evolution in its higher phases is impossible, the factor, 
namely, of individual will. 

We lose the key to the whole teaching of the Bible 
if we lose sight of the truth that the Universal cannot, 
as such, initiate a course of action on the plane of the 
particular. It can do so only by becoming the individ 
ual, which is precisely the production of the intellec 
tually enlightened man we are speaking about. The 

1 36 Bible Mystery and Bible Meaning 

failure to see this very obvious Law is the root of all 
the theological discordances that have retarded the 
work of true religion to the present time, and, there 
fore, the sooner we see through the error the better. 

Any one, who has advanced to the perception of this 
Law, necessarily becomes a centre of attraction to 
Undifferentiated Spirit in its highest modes, the modes 
of Intelligence and Feeling, as well as in its lower 
modes of Vital Energy. This results from the very 
nature of the evolutionary hypothesis. All creation 
commences with the primary movement of the Spirit, 
and since the Spirit is Life-in-itself, this movement 
must be for ever going on. 

To take an analogy from chemistry, it is perpetually 
in the nascent state, that is, continually pressing for 
ward to find the most suitable affinities with which 
to coalesce into self-expression. This is exactly what 
Jesus said to the woman of Samaria: "The Father 
(Universal Spirit) seeketh such to worship Him;" and 
it is because of this mutual attraction between the 
individual mind, that has come to the knowledge of 
its own true nature, and the Universal Mind, that the 
person who is thus enlightened is called "the Be 
loved"; he is beginning to understand what is meant 
by man being the image of God, and to grasp the 
significance of the old-world saying that "Spirit is the 
power that knows itself." 

As this intellectual comprehension of the great 

The Building of the Temple 127 

truth matures, it gives rise to the recognition of an in 
terior power which is something beyond the intellect, 
but yet not independent of it, something regarding 
which we can make intellectual statements that clear 
the way for its recognition, but which is itself a Living 
Power and not a mere statement about such a power. 

It may seem a truism to say that no statement about 
a thing is the thing, yet we are apt to miss this in prac 
tice. The Master pointed this out very clearly when 
He said to the Jews, "Search the Scriptures, for in 
them ye think ye have everlasting life, and they are 
they which testify of Me." "You make a mistake," 
He said in effect, "by supposing that the reading of a 
book can in itself confer Life. What your Scriptures 
do is to make statements regarding that which I am. 
Realize what those statements mean, and then you 
will see in Me the Living Example of the Living 
Truth; and seeing this you will seek for the develop 
ment of the same thing in yourselves the disciple 
when he is perfected shall be as his Master." 

The Building-Power is that innermost spiritual fac 
ulty which is the reproduction in the individual of the 
same Universal Building-Power by which the whole 
creation exists, and the purpose of intellectual state 
ments regarding it is to remove mental obstacles and 
to induce the mental state, which will enable this su 
preme innermost power to work in accordance with 
conscious selection on the part of the individual. j 

128 Bible Mystery and Bible Meaning 

is the same power which has brought the race up to 
where it is, and which has evolved the individual as 
part of the race. 

All further evolution must result from the conscious 
employment of the Evolutionary Law by the intelli 
gence of the individual himself. Now, it is this recog 
nized innermost creative power that is signified by 
Solomon it must be preceded by the purified and en 
lightened intellect and therefore it is called the Son 
of David, and becomes the Builder of the Temple. 
For the Master s statement shows that, in its true sig 
nificance, the Temple is that of Man s individuality; 
and if this is so with the individual, equally it must 
be so in the totality of manifested being, and thus it is 
also true that the whole universe is none other than 
the Temple of the Living God. 

This great truth of the Divine Presence is what 
the instructed builders sought to symbolize in Solo 
mon s Temple, whether that Presence be considered 
on the scale of the universe or of an individual man. 
If the Universal Divine Presence is a fact, then the 
Individual Divine Presence is a fact also, because 
the individual is included in the universal; it is the 
working of the general Law in a particular instance, 
and thus we are brought to one of the great statements 
of the ancient wisdom, that Man is the Microcosm, 
that is to say, the reproduction of all the principles 
which give rise to the manifestation of the universe, 

The Building of the Temple 129 

or the Macrocosm; and therefore, to serve its proper 
emblematical purpose, the Temple must represent both 
the Macrocosm and the Microcosm. 

It would be far too elaborate a work, for the pres 
ent volume, to enter in detail into the symbolical state 
ments of both physical and supra-physical nature con 
tained first in the Tabernacle and afterwards in the 
Temple : but as the Universal Mind inspired the build 
ers of the Pyramid with the correct knowledge of the 
cosmic measures, so the Bible tells us that Moses was 
inspired to produce in the Tabernacle the symbolic 
representation of great universal truths; he was bid 
den to make all things accurately according to the 
pattern showed him in the Mount, and the same truths 
received a more permanent symbolization in Solomon s 

An excellent example of this symbolism is af 
forded by the two pillars set up by Solomon at the 
entrance to the Temple: the one on the right hand 
called Jachin, and the one on the left called Boaz (I. 
Kings vii. 21). They seemed to have had ro struc 
tural connection with the building, but merely to have 
stood at its entrance for the purpose of bearing these 
symbolic names. What, then, do they signify? The 
English J often stands for the Oriental Y, and the 
name Jachin is therefore Yakhin, which is an intensi 
fied form of the word Yak or ONE, thus signifying 
first the principle of Unity as the Foundation of all 

130 Bible Mystery and Bible Meaning 

things, and then the Mathematical element through 
out the universe, since all numbers are evolved from 
the ONE, and under certain methods of treatment 
will always resolve themselves again into it. 

But the Mathematical element is the element of 
Measurement, Proportion, and Relation. It is not the 
Living Life, but only the recognition of the propor 
tional adjustments which the Life gives rise to. To 
balance the Mathematical element we require the 
Vital element, and this element finds its most perfect 
expression in that wonderful complex of Thought, 
Feeling, and Volition which we call Personality. The 
pillar Jachin is therefore balanced by the pillar Boaz, a 
name connected with the root of the word "awaz" or 

Speech is the distinguishing characteristic of Per 
sonality. To clothe a conception in adequate language 
is to give it definition, and thus make it clear to our 
selves and to others. A distinct statement of our idea 
is the first step in the operation of consciously build 
ing it up into concrete existence, and therefore we find 
that, in all the great religions of the race, the Divine 
Creative Power is spoken of as "the Word." 

Let us get away from all confused mysticism regard 
ing this term. The formulated Word is the expression 
of a definite Purpose, and therefore it stands for the 
action of Intelligent Volition; and it is as showing 
the place which this factor holds in the evolutionary 

The Building of the Temple 131 

process that the pillar Boaz stands opposite the pillar 
Jachin as its necessary complement and equilibriatkm. 
; The union of the two signifies Intelligent Purpose 
working by means of Necessary Law, and the only 
way of entering into "the Temple," whether of the 
cosmos or of the individual, is by passing between 
these Two Pillars of the Universe, and realizing the 
combined action of Law and Volition. 

This is the Narrow Way that leads us into the 
building not made with hands, within which all the 
mysteries shall be unfolded before us in a regular 
order and succession. He who climbs up some other 
way is a thief and a robber, and brings punishment 
upon himself as the natural effect of his own rashness, 
for knowing nothing of the true Order of the Inner 
Life, he plunges prematurely into the midst of things 
of whose real nature he is ignorant, and sooner or 
later learns to his cost the truth of the Scriptural 
warning, "whoso breaketh an hedge a serpent shall 
bite him" (Eccl. x. 7). 

We may not enter the Temple save by passing be 
tween the pillars, and we cannot pass between them 
till we can tell their meaning. It is the purpose of the 
Bible to give us the Key to this Knowledge : it is not 
the only instruction it has to give, but it is its initial 
course, and when this has been mastered it will open 
out deeper things, the inner secrets of the sanctuary. 
But the first thing ia to pass between Jachin and Bqpz, 

132 Bible Mystery and Bible Meaning 

and then the Divine Interpreter will meet us on the 
threshold and will unfold the mysteries of the Temple 
in their due order, So that as each one is opened to 
us in succession, we are prepared for its reception 
and thus need fear no danger, because at each step we 
always know what we are dealing with, and have at 
tained the spiritual, intellectual, and physical de 
velopment qualifying us to employ each new revelation 
in the right way. 

For the opening of the inner mysteries is not for the 
gratification of mere idle curiosity; it is for the in 
creasing of our Livingness ; and the highest quality of 
Livingness is Lif e-givingness ; and every measure of 
Life-givingness, be it only the giving of a cup of cold 
water, means use of the powers and knowledge which 
we possess. The Temple instruction is therefore in 
tended to qualify us as workers, and the value to our- ; 
selves of what we receive within is seen in the measure 
of intelligence and love with which we transmute j 
our Temple gold into the current coin of daily life. 

The building-up process is that of Evolution, 
whether in the material world or in the human indi 
viduality or in the race as a whole, and the Bible 
presents the analogy to us very forcibly under the 
metaphor of "the Stone." Speaking of the rejection 
of His own teaching, the Master said, "What is this, 
then, that is written, the Stone which the builders 
rejected the same is become the head of the corner?" 

The Building of the Temple 133 

referring to the n8th Psalm (Luke xx. 17). A 
careful perusal of the Master s history as given in 
the Gospel, will show us very clearly what "the Stone" 
is ; it is the material out of which the Temple of the 
Spirit is to be built up, which we now see is nothing 
else than Perfected Humanity. 

Each individual is a temple himself, as St. Paul 
tells us, and at the same time a single stone in the 
construction of the Great Temple which is the re 
generated race, that "People of the I AM," which 
was inaugurated when Moses first pitched the taber 
nacle in the wilderness. But the process must always 
be an individual one, for a nation is nothing but an 
aggregation of individuals, and therefore in consid 
ering the metaphor of "the Stone" as applied to the 
individual, we shall realize its wider application also. 

Now the Master was executed on the charge of 
blasphemy for asserting the identity of His own nature 
with that of God. The subjection of the Jews to the 
Roman rule placed the power of life and death in 
the hands of a tribunal which could not take cog 
nizance of such an offence "Take ye Him and judge 
Him according to your law/* said Pilate, when the 
charge of blasphemy was preferred before him and 
in order to bring Him to execution it became neces 
sary to substitute for the original charge of blas 
phemy one of high treason, so as to bring it within 
the jurisdiction of the court. "Whosoever maketh 

134 Bible Mystery and Bible Meaning 

himself a king speaketh against Caesar" and so the 
inscription fastened to the cross was "Jesus of Naza 
reth, the King of the Jews." But the true reason 
why He was hunted to death was expressed by the 
scribes, who mocked the Sufferer with the words, 
"He trusted in God; let Him deliver Him now if 
He will have Him, for He said, I am the Son of 
God ." 

The teaching of Jesus was the inversion of all that 
was taught by the official priesthood. Their whole 
teaching rested on the hypothesis that God and Man 
are absolutely distinct in nature, thus directly contra 
dicting the earliest statement of their own Scriptures 
regarding Man, that he is the image and likeness of 
God. As a consequence of this false assumption, 
they supposed that the whole Mosaic Law and Ritual 
was intended to pacify God and make Him favorable 
to the worshipper, and so in their minds the entire 
system tended only to emphasize the gulf that sepa 
rated Man from God. 

What was the nexus of cause and effect by which this 
system operated to produce the result of reconciling 
God to the worshipper was a question which they 
never attempted to face, for had they, after the ex 
ample of their patriarch, determinedly wrestled with 
the problem of why their Law was what it was, that 
Law would have shone forth with a self-illuminating 

The Building of the Temple 135 

light which would have made clear to them that all 
the teaching of Moses and the Prophets and the Psalms 
was concerning that grand ideal of a Divine Humanity 
which it was the mission of Jesus to proclaim and 

But they would not face the question of the reason 
of these things. They had received a certain tradi 
tional interpretation of their Scriptures and their 
Ritual, and, as Jesus said, made the real commands of 
God void by their traditions. They were tied by "au 
thorities," and this at second-hand. They did not in 
quire what Moses meant, but only followed on the 
lines of what somebody else said he meant; in other 
words, they would not think for themselves. They 
were content to say, "Our Law and Ritual are what 
they are because God has so ordered them" ; but they 
would not go further and inquire why God ordered 
them so. 

With them the whole question of revelation 
became the question whether Moses had or 
had not made such an announcement of the Divine 
will, and so their religion rested ultimately only on 
historical evidences. But they did not face the ques 
tion, "How am I to know that the so-called prophet 
ever received any communication from the Divine at 
all?" In the last resort, there can be only one cri 
terion by which to judge the truth of any claim to a 

136 Bible Mystery and Bible Meaning 

Divine communication, which is that the message 
should present an intelligible sequence of cause and 

No man can prove that God has spoken to him; 
the only possible proof is the inherent truth of the 
message, making it appeal to our feelings and our rea 
son with a power that carries conviction with it. The 
Spirit of Truth shall convince you, said .the Master; 
I and when this inner conviction of Truth is felt, it 
will invariably be found that, by thinking it out care 
fully, the reason of the feeling will manifest itself in 
an intelligible sequence of cause and effect. Short of 
realizing such a sequence, we have not realized the 
Truth. The only other proof is that of practical re 
sults, and to this test the Master tells us to bring 
the teaching that we hear, and the teaching He bid 
us judge by this standard was His own. 

It is a principle that no great system can endure for 
ages, exercising a wide-spread and permanent influ 
ence over large masses of mankind without any ele 
ment of Truth in it. There have been, and still are, 
great systems influencing mankind which contain many 
and serious errors, but what has given them their 
power is the Truth that is in them and not the error : 
and careful inquiry into the secret of their vitality will 
enable us to detect and remove the error. 

Now, had the leaders of the Jews investigated their 
national system with intelligence and moral courage, 

The Building of the Temple 137 

they would have argued that its manifest vitality and 
elevating spiritual tone showed that it contained a 
great and living Truth. This Truth could not be 
in the mere external observances prescribed by its 
Law, for no nexus of cause and effect was traceable 
between the external observances and the promised 
results, and therefore the vitalizing Truth must be 
in some principle which supplied the connection that 
was apparently wanting. They would have argued 
that God could not have arbitrarily commanded a 
set of meaningless observances, and that therefore 
these observances must be the expression of some 
LAW inherent in the very nature of Man s being. 

In a word, they would have realized that, to be 
true at all, a thing must be within the all-embracing 
Law of cause and effect, and that religion itself could 
be no exception to the rule it must, in short, be 
natural because, if God be ONE, He cannot intro 
duce anywhere an arbitrary and meaningless caprice 
subversive of the principle of Order throughout the 
universe. To suppose the introduction of anything 
by a mere act of Divine Volition, without a founda 
tion in the sequence of the Universal Order, would 
be to deny the Unity of God, and thus to deny the 
Divine Being altogether. 

Had the rulers of Israel, therefore, understood the 
meaning of the first two Commandments, they would 
have realized that their first duty, as instructors of 

138 Bible Mystery and Bible Meaning 

the people, was to probe the whole Mosaic system 
until they reached the bed-rock of cause-and-effect 
on which it rested. But this is just what they did 
not do. Their reverence for names was greater than 
their reverence for Truth, and, assuming that Moses 
Itaught what he never did, they put to death the 
Teacher of whom Moses had prophesied as the One 
who should complete his work in building up "the 
People of the I AM." 

Thus they rejected "the Stone of Israel," and in 
so doing they fought against God, that is, against 
the Law of Spirit in Self-evolution. For it was this 
Law, and this only, that the Carpenter of Nazareth 
taught. He came, not to destroy the teachings of 
Moses and of the Prophets, but to fulfill by showing 
what it was that, under various veils and coverings, 
had been handed down through the generations. It 
was His mission to complete the Building of the 
Temple by exhibiting Perfected Man as the apex 
of the Pyramid of Evolution. 

Broad and strong and deep was laid the foundation 
of this Pyramid, in that first movement of the ONE 
which the Bible tells of in its opening words; and 
thenceforward the building has progressed through 
countless ages till Man, now sufficiently developed in 
tellectually, requires only the final step of recognizing 
that the Universal Spirit reaches, in him, the repro 
duction of itself in individuality to take his proper 

The Building of the Temple 139 

place as the crown and completion of the whole evolu 
tionary process. He has to realize that the opening 
statement of Scripture concerning himself is not a 
mere figure of speech, but a practical fact, and that 
he really is the image and likeness of the Universal 

This was the teaching of Jesus. When the Jews 
sought to stone Him for saying that God was His 
Father (John x. 34), He replied by quoting the 82d 
Psalm, "I said ye are gods," and laid stress on this 
as "Scripture that cannot be broken" ; that is, as writ 
ten in the very nature of things, that signatura rerum 
by which each thing has its proper place in the univer 
sal order. He replied in effect, "I am only saying 
of Myself what your own Law says of every one of 
you. I do not set Myself forth as an exception, but 
as the example of what the nature of every man truly 
is." The same mistake has been perpetuated to the 
present day; but gradually people are beginning to 
see what the great truth is which Jesus taught, and 
which Moses and the Prophets and the Psalms had 
proclaimed before Him. 

Perfected Man is the apex of the Evolutionary 
Pyramid, and this by a necessary sequence. First 
comes the Mineral Kingdom, lying inert and motion 
less, without any sort of individual recognition. Then 
comes the Vegetable Kingdom, capable of assimilat 
ing its food, with individual life, but with onlj the 

140 Bible Mystery and Bible Meaning 

most rudimentary intelligence, and rooted to one spot. 
Next comes the Animal Kingdom, where intelligence 
is manifestly on the increase, and the individual is no 
longer rooted to a single spot physically, yet is so 
intellectually, for its round of ideas is limited only 
to the supply of its bodily wants. 

Then comes the fourth or Human Kingdom, where 
the individual is not rooted to one spot either physical 
ly or intellectually, for his thought can penetrate all 
space. But even he has not yet reached Liberty, for 
he is still the slave of "circumstances over which he 
has no control" his thoughts are unlimited, but they 
remain mere dreams until he can attain the power 
of giving them realization. Unlimited power of 
conception is his, but to complete his evolution he 
must acquire a corresponding power of creation 
with that he will arrive at Perfect Liberty. 

Throughout the Four Kingdoms which have yet 
been developed, the progress from the lower to the 
higher is always towards greater liberty, and, there 
fore, in accordance with that principle of Continuity 
which Science recognizes as nowhere broken in Na 
ture, Perfect Liberty must be the goal towards which 
the evolutionary process is tending. 

One stage more is necessary to complete the Pyra 
mid of Manifested Nature, the addition of a Fifth 
Kingdom, which shall complete the work for which 
the four lower Kingdoms are the preparation the 

The Building of the Temple 141 

Kingdom in which Spirit shall be the ruling factor, 
and thus the Kingdom of Spirit which is the Kingdom 
of God. 

These considerations bring out into a very clear 
light one meaning of Daniel s prophecy of "the Stone," 
cut out without hands, which grew until it filled the 
whole earth. It is the same "Stone" of which Jesus 
spoke, and is bound by the inevitable sequence of Evo 
lution to become the Chief Corner-Stone ; that is, the 
angular or five-pointed stone in which all four sides 
of the Pyramid find their completion. It is that head 
stone capping the whole, of which it is written that 
it shall be brought forth with shoutings of "Grace, 
grace unto it" (Zech. iv. 7). 

The Fifth Kingdom, the Kingdom of spiritually 
developed Man, is that which is now slowly growing, 
as one individual after another awakes to the recog 
nition of his own spiritual nature, seeing in it, not 
a mere vague religious sentiment, but an actual work 
ing principle to be consciously used in everything 
that concerns himself. This "Kingdom of God," 
or of Spirit, was compared by the Master to leaven 
hidden in meal, which spread by a silent process until 
the whole was leavened. 

The establishment of this Fifth Kingdom is a nat 
ural process of growth, a great silent revolution which 
will gradually change the face of society by first 
changing its spirit; and for this reason the Master 

142 Bible Mystery and Bible Meaning 

said, "The Kingdom of God cometh not with observa 
tion." Outward forms of government will perhaps 
always vary in different countries, but the recognition 
of Man as the true Temple must produce the same 
effects of "justice, mercy, and truth" in every land, 
so that war and crime, ignorance and want, sickness 
and fear, shall be known no more, and sorrow and 
sighing shall flee away (Isaiah xxxv. 10). 

This is the meaning of the Building of the Temple, 
and in studying it we must remember that the sacred 
symbols apply, not only to Man, but also to his 
environment. The Tabernacle of Moses and the 
Temple of Solomon not only represent the Microcosm 
but also the Macrocosm. And this leads us to the 
threshold of a very deep mystery, the effect of the 
spiritual condition of the human race upon Nature 
as a whole, regarding which St. Paul tells us that the 
entire creation is waiting in anxious expectation for 
the revealing of the sons of God (Rom. viii.). 

The Building of the Temple is thus a three-fold 
process, commencing with the individual man, spread 
ing from the individual to the race, and from the 
race to the whole environment in which we live. 
This is the return to Eden, where there is nothing 
hurtful or destructive. 

The expulsion from the spiritual "Garden of the 
Lan4" led man into a world that brought forth 
thorns and thistles, and the earth was cursed for his 

The Building of the Temple 143 

sake"; that is to say, the mental attitude resulting 
from "the Fall" induced a corresponding condition 
in Nature; and by the same Law the mental attitude 
which is restoration from "the Fall," will produce 
a corresponding renovation of the material world, a 
state of things which is described with poetic imagery 
in the eleventh chapter of Isaiah. 

This influence of the human race upon their sur 
roundings, whether for good or for evil, is only the 
natural result of carrying out to its final consequences 
the initial proposition of the Bible that Man is the 
image of God. This is the affirmation of the inher 
ently creative power of his Thought; and if this be 
true, then the collective Thought of the race must be 
the subtle power which determines the prevailing 
conditions of the natural world. 

The uncertain mixed conditions among which we 
live very accurately represent our uncertain and mixed 
modes of Thought. We think from the standpoint 
of a mixture of good and evil, and have no certainty 
as to which is really the controlling power. Good, 
we say, works "within certain limits"; but who or 
what fixes those limits we cannot guess in short, if 
we analyze the average belief of mankind as repre 
sented in Christian countries at the present day, it 
resolves itself into belief in a sort of rough-and- 
tumble between God and the Devil, in which some 
times one is uppermost and sometimes the other; 



144 Bible Mystery and Bible Meaning 

and so we entirely lose the conception of a definite 
control by the Power of Good steadily acting in ac 
cordance with its own character, and not subject to 
the dictation of some Evil Power which prescribes 
"certain limits" for it. 

This balance between good and evil is undoubtedly 
the present state of things, but it is the reflection of 
our own Thought, and the remedy for it is there 
fore that knowledge of the inner Law which shows 
us that we ourselves are producing the evils we de 
plore. It is for this reason that the Apostle warns 
us against emulations, wrath, and strife (Gal. v. 20). 
They all proceed from a denial of the Creative Power 
of our Thought; in other words, the denial that Man 
is the "image of God." They proceed from the hy 
pothesis that good can exist only "within certain 
limits," and that, therefore, our work must not be 
directed towards the producing of more good, but to 
scrambling for a larger share of the limited quantity 
of good that has been doled out to the world by a 
bankrupt Deity. 

Whether this scramble be between individuals in 
the commercial world, or between classes in social 
life, pr between nations in the glorious game of mur 
der with the best modern appliances, the underlying 
principle is always that of competition based on the 
idea that the gain of one can only accrue by another s 
loss; and, therefore, what prevents us to-day from 

The Building of the Temple 145 

"entering into rest" is the same cause that produced 
the same effect in the time of the Psalmist, "they 
could not enter in because of unbelief," and "they 
limited the Holy ONE of Israel." 

So long as we persist in the belief that the truly 
originating causes of things are to be found anywhere 
but in our own mental attitude, we condemn our 
selves to interminable toil and strife. 

But if, instead of looking at conditions, we en 
deavored to realize First Cause as that which acts 
independently of all conditions, because the condi 
tions flow from it and not vice versa, we should see 
that the whole teaching of the Bible is to lead us to 
understand that, because Man is the image of God, 
he can never divest his Thought of its inherent crea 
tive power; and for this reason it sets before us the 
limitless goodness of the Heavenly Father as the model 
which in our own use of this power we are to fol 
low. "He maketh His sun to rise on the evil and 
on the good, and sendeth His rain on the just and on 
the unjust." In other words, the Universal First 
Cause is not concerned with pre-existing conditions, 
but continually radiates forth its creative energy, trans 
muting the evil into the good and the good into some 
thing still better; and since it is the prerogative of 
Man to use the same creative power from the stand 
point of the individual, he must use it in the same 

146 Bible Mystery and Bible Meaning 

manner, if he would produce effects of Life and not 
of Death. 

He cannot divest his Thought of its creative power, 
but it rests with him to choose between Life and Death 
according to the way in which he employs it. As each 
one realizes that conditions are created from within 
and not from without, he begins to see the force of 
the Master s invitation : "Come unto Me all ye that 
labor and are heavy laden, and I will give you rest" ; 
he sees that the only thing that has prevented him 
from entering into rest has been unbelief in the limit 
less goodness of God, and in his own limitless power 
of drawing from that inexhaustible storehouse; and 
when we thus realize the true nature of the Divine 
Law of Supply, we see that it depends, not on taking 
from others without giving a fair equivalent, but rather 
on giving good measure pressed down and shaken to- 

The Creative Law is that the quality of the Thought, 
which starts any particular chain of cause and effect, 
continues through every link of the chain, and there 
fore, if the originating Thought be that of the abso 
lute goodness-in-itself of the intended creation, irre 
spective of all circumstances, then this quality will be 
inherent not only in the thing immediately created, 
but also in the whole incalculable series of results flow 
ing from it. 

Therefore, to make our work good for its own sake 

The Building of the Temple 147 

is the surest way to make it return to us in a rich har 
vest, which it will do by a natural Law of Growth 
if we only allow it time to grow. By degrees, one 
after another finds this out for himself, and the 
eventual recognition of these truths by the mass of 
mankind must make "the desert rejoice and blossom 
as the rose" (Isaiah xxxv. i). Let each one, there 
fore, take part joyfully in the Building of the Temple, 
in which shall be offered, for ever, the two-fold wor 
ship of Glory to God and Goodwill to Man. 



A POINT that can hardly fail to strike the 
Bible student is the frequency with which we 
are directed to the Name of the Lord, as the 
source of strength and protection, instead of to God 
Himself, and the steady uniformity of this practice, 
both in the Old and New Testaments, clearly indi 
cates the intention to put us upon some special line 
of inquiry with regard to the Sacred Name. Not 
only is this suggested by the frequency of the expres 
sion, but the Bible gives a very remarkable instance 
which shows that the Sacred Name must be consid 
ered as a formula containing a summary of all wis 

The Master tells us that the Queen of the South 
came to hear the wisdom of Solomon, and if we turn 
to I. Kings x. i, we find that the fame of Solomon s 
wisdom, which induced the Queen of Sheba to come 
to prove him with hard questions, was "concerning 
the Name of the Lord." This accords with the im 
memorial tradition of the Jews, that the knowledge 
of the secret Name of God enables him who pos 
sesses it to perform the most stupendous miracles. 


150 Bible Mystery and Bible Meaning 

This Hidden Name the "Schem-hammaphoraseh" 
was revealed, they say, to Moses and taught by him 
to Aaron and handed on by him to his successors; it 
was the secret enshrined in The Holy of Holies, and 
was scrupulously guarded by the successive High 
Priests; it is the supreme secret, and its knowledge is 
the supreme object of attainment; thus tradition and 
Scripture alike point to "The NAME" as the source 
of Light and Life, and Deliverance from all evil. 

May we not therefore suppose that this must be 
the veiled statement of some great Truth? The pur 
pose of a name is to call up, by a single word, the 
complete idea of the thing named, with all those 
qualities and relations that make it what it is, in 
stead of having to describe all this in detail every 
time we want to suggest the conception of it. The 
correct name of a thing thus conveys the idea of its 
whole nature, and accordingly the correct Name of 
God should, in some manner, be a concise statement 
of the Divine Nature as the Source of all Life, Wis 
dom, Power, and Goodness, and the Origin of all 
manifested being. 

For this reason the Bible puts before us "the Name 
of the Lord," not only as the object of supreme ven 
eration, but also as the grand subject of study, by 
means of which we may command the Power that 
will provide us with all good and protect us from 

The Sacred Name 151 

all ill. Let us, then, see what we can learn regard 
ing this marvellous Name. 

The Bible calls the Divine Being by a variety of 
Names, but when we have once got the general clue 
to the Sacred Name, we shall find that each of them 
implies all the others, since each suggests some par 
ticular aspect of THAT which is the all-embracing 
UNIT, the everlasting ONE, which cannot be divided, 
and any one aspect of which must therefore convey 
to the instructed mind the suggestion of all the others. 
We will therefore seek first this general clue which 
will throw light on more particular appellations. 

I think most people will agree that the specially 
personal Name by which the Divine Being is called 
in the Bible is Jehovah. If any Name, throughout the 
entire range of Scriptures, seems to invest the Divine 
Being with a distinct individuality it is this one, and 
yet when we come to inquire into its meaning, we find 
that it is precisely the most emphatic statement of a 
universality, which is the very antithesis of all that 
we understand by the word "individual." 

The clue to this discovery is contained in the state 
ment that God revealed Himself to Moses by the 
Name Jehovah (Ex. vi. 3) ; for since the Bible con 
tains no statement of any other revelation of the 
Divine Name to Moses, except that made at the burn 
ing bush, we are at once put upon the track of some 
connection between the Name Jehovah and the com- 

152 Bible Mystery and Bible Meaning 

mand received by Moses to tell the children of Israel 
that I AM had commissioned him to deliver them. 

Now, the Name which in English is rendered "Je 
hovah," is composed of four Hebrew letters, Yod, He, 
Wau, He, thus spelling "Yeve," and this is the word 
which we have to analyze. And this brings us to 
the fact that the whole Hebrew alphabet is invested 
with a certain symbolical character, because, in the 
estimation of learned Jews, it exemplifies the great 
principle of Evolution, for they rightly consider that 
Evolution is nothing else than the working of the 
Divine Spirit through all worlds, whether visible or 

It would require a long study to take the reader 
through the detailed examination of every letter, 
but the general idea may be stated as follows : The 
letter Yod is a minute mark of a definite shape, though 
little more than a point, and a careful inspection of 
the Hebrew alphabet shows that all the other letters 
are combinations of this initial form. It is thus the 
"generating point" from which all the other letters 
proceed, each letter being in some way or other a 
reproduction of the Yod; and, accordingly, it has not 
inaptly been regarded as a symbol of the all-originat 
ing First Principle. 

If, therefore, a Name was to be devised which 
should represent the mystery of the Divine Being 
as at once the Unity, which includes all Multiplicity 

The Sacred Name 153 

and the Multiplicity which is included in the Unity, 
the logical sequence of ideas required that the Hebrew 
form of such a word should commence with the letter 
Yod. The name of the letter is suggested by the 
sound of the in-drawing of the breath, and thus indi 
cates self-containedness. The opposite conception 
is that of the sending, forth of the breath, which is 
represented by the sound He, and this letter thus 
indicates that which is not self-contained, but which 
emanates from the Source of Life. Yod thus repre 
sents Essential Life, while He represents Derived 

The letter "Wau" or "Vau," taken alone, signifies 
"and," and thus conveys the idea of a "Link." This 
is followed by a repetition of the "He," so that the 
second portion of the Sacred Name conveys the idea 
of a plurality of derived lives connected together by 
some common link, and is, therefore, the symbol of 
the Unity passing into manifestation as the Multi 
plicity of all individual beings. 

The whole Name thus constitutes a most perfec 1 - 
statement of the Divine Being, as that Universal 
Life, which, to use the apostolic words, is "over all, 
and through all, and in all" ; so that once more we are 
brought back to what the Master said was the funda 
mental statement of all Truth, namely, that God is 
THE ONE, thus indicating that Unity of Spirit from 

154 Bible Mystery and Bible Meaning 

which all individualities proceed and in which they 
are all included. 

But the second portion of the Divine Name is EVE 
(the Hebrew He corresponds with the English E), 
which we have found to be the individualized Life- 
principle or the Soul, and thus this portion of the 
Sacred Name not only denotes Multiplicity, but also 
indicates the fact that the derived life stands towards 
the Originating Life in the relation of the feminine 
to the masculine. If this feminine nature of the Soul 
relatively to the Universal Spirit be steadily kept in 
mind, it will be found to contain the key not only 
to many passages of Scripture, but also to many facts 
of Nature both in the inner and outer worlds. The 
words of Isaiah liv. 5, "Thy Maker is thine husband," 
are not a mere figure of speech, but a statement of 
the great fundamental law of human personality; and 
this relative femininity of the Soul, which in this pas 
sage is pronounced so unequivocally, will be found, 
on investigation, to be assumed as a general prin 
ciple throughout Scripture. 

We have already seen from the story of "the Fall," 
that Eve represents the soul as distinguished from 
the body; and just as the Bible opens with this as 
sertion of the feminine nature of the Soul, so it closes 
with it, and a large portion of the magnificent sym 
bolism of Revelation is occupied in depicting, under 
the form of two mystical "Women," the generalized 

The Sacred Name 155 

history of the adulterous soul and of the faithful soul, 
which as "the Bride" joins with "the Spirit" in the 
universal invitation to all who will, to drink of the 
water of Life and live for ever. 

It is, then, this mystery of the femininity of the 
soul as a general principle of Nature, and its neces 
sary relation to the corresponding Masculine principle, 
that is the great truth enshrined in the Sacred Name 
Jehovah. The first letter of the name implies "self- 
containedness," the statement in the universal of all 
that we mean individually when we speak of our 
selves as "I" ; and the remaining portion is the form 
of a verb expressing continuous Being, and the whole 
Name therefore is the exact statement of "I AM" 
which was made to Moses at the burning bush. 

The Name "Jehovah" is thus the concealed state 
ment of the great doctrine of Evolution seen in its 
spiritual aspect. It is the statement that every form 
of manifestation is an unfolding of the ONE original 
principle, and that beside this original ONE reap 
pearing under infinite variety of forms there is no 

But further, this Name is a statement that the pass 
ing of the Unity into that infinite galaxy of Life 
which, though now sometimes sorrowing, is destined 
to become one glorious rose of myriad petals, each 
of which is a rejoicing creative being, can take place 
only through Duality. Is this a mystery? Yes, the 

156 Bible Mystery and Bible Meaning 

greatest of mysteries, including all others, for it is 
that universal mystery of Attraction upon which all 
research, even in physical science, eventually abuts; 
and yet that Duality must be established before Unity 
can pass into all the powers and beauties of external 
manifestation, is a proposition so self-evident as to 
be almost absurd in its simplicity; indeed, the very 
simplicity of the great universal truths is a stumbling- 
block to many who, like Naaman, expect something 

Now, this very simple proposition is, that in order 
to do any kind of work there must not only be some 
thing that works, but also something that is worked 
upon; in other words, there must be both an active 
and a passive factor. The scope of this book will 
not allow me to discuss the process by which the 
Duality is evolved from the Unity, though physical 
science supplies us with very clear analogies. But 
in general terms, the Universal Passive is evolved by 
the Universal Active as its necessary complement, and 
provides all those conditions which are required to 
enable the Active Principle to manifest itself in the 
varied forms that constitute the successive stages of 
Evolution ; and the interaction of these two reciprocal 
principles throughout Nature is as clearly indicated by 
the Sacred Name as the principle of Unity itself. 

And the Threefold nature of all defined being at 
once follows from the recognition of these two inter- 

The Sacred Name 157 

acting principles, for whatever is produced by their 
interaction can be neither a simple reproduction of 
the Active principle alone, nor of the Passive alone, 
but must be an intermingling of the two, combining 
in itself the nature of both, and thus possessing an in 
dependent nature of its own, which is not exactly 
that of either of the originating principles.. 

Other and very important deductions again follow 
from this one, but they cannot be adequately entered 
upon in an introductory book like the present; still, 
enough has now been said to show that the Name 
"Jehovah" contains in itself the statement of the 
Three Fundamental Principles of the Universe, the 
Unity, the Duality, and the Trinity; and by their in 
clusion in a single word affirms that no contradiction 
exists between them, but that they are all necessary 
phases of the Universal Truth which is only ONE. 

Much search has been made by many for what 
the Cabalists call "the Lost Word," that "Word of 
Power," the possession of which makes all things 
possible to him who discovers it. Great students in 
by-gone days devoted their lives to this search, such 
as Reuchlin in Germany, and Pico Delia Mirandola 
in Italy, and, so far as the outside world judges, 
without any result; while later centuries discredited 
their studies by comparison with the practical nature 
of the Baconian philosophy, not wotting that Bacon 

158 Bible Mystery and Bible Meaning 

himself was a leader in the school to which these 
men belonged. 

But now the tide is beginning to turn, and improved 
methods of scientific research are approaching, from 
the physical side, that One Great Centre in which all 
lines of truth eventually converge; and so the fast- 
spreading recognition of Man s spiritual nature is 
leading once more to the search for "the Word of 
Power." And rightly did the old Hebrew builders 
and their followers in the fifteenth, sixteenth, and 
seventeenth centuries connect this "Lost Word" with 
the Sacred Name ; but whether because they purposely 
surrounded it with mystery, or because the simplicity 
of the truth proved a stumbling block to them, their 
open writings only indicate a search through endless 
mazes, while the clue to the labyrinth lay in the Word 

Are we any nearer its discovery now ? The answer 
is at once Yes and No. The "Lost Word" was as 
close to those old thinkers as it is to us, but to those 
whose eyes and ears are sealed by prejudice, it will 
always remain as far off as though it belonged to 
another planet. The Bible, however, is most explicit 
upon this subject, and as in the children s game the 
hidden thimble is concealed from the seekers by its 
very conspicuousness, so the concealment of the "Lost 
Word" lies in its absolute simplicity. 

Nothing so common-place could possibly be it, and 

The Sacred Name 159 

yet the Scripture plainly tells us that its intimate 
familiarity is the token by which we shall know it. 
We need not say "Who shall go up for us to heaven 
and bring it unto us, that we may hear it and do it? 
Neither is it beyond the sea that thou shouldest say, 
Who shall go over the sea for us and bring it unto 
us, that we may hear it and do it? But the Word is 
very nigh unto thee, in thy mouth and in thy heart, 
that thou mayest do it" (Deut xxx. 12). Realize that 
the only "Word of Power" is the Divine Name, and 
the mystery at once flashes into light. 

The "Lost Word" which we have been seeking to 
discover with pain, and cost, and infinite study, has 
been all the time in our heart and in our mouth it is 
nothing else than that familiar expression which we 
use so many times a day I AM. This is the Divine 
Name revealed to Moses at the burning bush, and 
it is the Word that is enshrined in the Name Jehovah ; 
and if we believe that the Bible means what it says, 
when it tells us that Man is the image and likeness 
of God, then we shall see that the same statement 
of Being, which in the universal applies to God, must 
in the individual and particular apply to Man also. 

This "Word" is always in our hearts, for the con 
sciousness of our own individuality consists only in 
the recognition that I AM, and the assertion of our 
own being, as one of the necessities of ordinary speech 
is upon our lips continually. Thus the "Word of 

160 Bible Mystery and Bible Meaning 

Power" is close at hand to every one, and it continues 
to be the "Lost Word" only because of our ignorance 
of all that is enfolded in it. 

A comparison of the teaching of Moses and Jesus 
will show that they are two complementary statements 
of the one fundamental truth of the "I AM." Moses 
views this truth from the standpoint of universal 
being, and sees Man evolving from the Infinite Mind 
and subject to it as the Great Law-giver. Jesus views 
it from the standpoint of the individual, and sees Man 
comprehending the Infinite by limitless expansion of 
his own mind, and thus returning to the Universal 
Mind as a son coming back to his natural place in 
the house of his father. 

Each is necessary to the correct understanding of 
the other, and thus Jesus came, not to abrogate the 
work of Moses but to complete it. The "I AM" 
is ever in the forefront of His teaching: "I AM 
the Way, the Truth, and the Life" "I AM the Resur 
rection and the Life" "Except ye believe I AM ye 
shall perish in your sins." These and similar say 
ings shine forth with marvellous radiance when once 
we see that He was not speaking of Himself per 
sonally, but of the Individualized Principle of Being 
in the generic sense which is applicable to all man 

What is wanted is our recognition of that innermost 
self which is pure spirit, and therefore not subject 

The Sacred Name 161 

to any conditions whatever. All conditions arise 
from one combination or another of the two original 
conditions, Time and Space; and since these two 
primary conditions can have no place in essential 
being, and are only created by its Thought, the true 
recognition of the "I AM" is a recognition of the 
Self, which sees it as eternally subsisting in its own 
Being, sending forth all forms at its will and with 
drawing them again at its pleasure. 

To know this is to know Lif e-in-itself ; and any 
knowledge short of this is only to know the appear 
ance of Life, to recognize merely the activity of the 
vehicles through which it functions, while failing to 
recognize the motive power itself it is recognizing 
only "EVE" without "YOD." The "Word of Power" 
which sets us free is the whole Divine Name, and not 
one part of it without the other. It is the separation 
of its two portions, the Masculine and the Feminine, 
that has caused the long and weary pilgrimage of 
mankind through the ages. 

This separation of the two elements of the Divine 
Name is not true in the Heart of Being, but Man, 
by reasoning only from the testimony of the outward 
senses, forcibly puts asunder what God for ever joins 
together; and it is because the Bridegroom ftas thus 
been taken away that the children of the bridechamber 
have been starved upon meagre fare, coarse and hardly 

162 Bible Mystery and Bible Meaning 

earned, when they ought to have feasted with con 
tinual joy. 

But the Great Marriage of Heaven and Earth at 
last takes place, and all Nature joins in the song of 
exultation, a glorious epithalamium, whose cadences 
roll on through the ages, ever spreading into fresh 
harmonies as new themes evolve from that first 
grand wedding march which celebrates the eternal 
union of the Mystical Marriage. 

When this union is realized by the individual as 
subsisting in himself, then the I AM becomes to him 
personally all that the Master said it would. He 
realizes that it is in him a deathless principle, and 
that though its mode of self-expression may alter, 
its essential Beingness, which is the I Myself con 
sciousness in each of us, never can : and so this prin 
ciple is found to be in us both Life and Resurrection. 
As Life it never ceases, and as Resurrection it is 
continually providing higher and higher forms for 
its expression of itself, which is ourself. 

No matter what may be our particular theory of 
the specific modus operandi by which this renewal 
takes place, there can be no mistake about the prin 
ciple; our physical theory of the Resurrection may be 
wrong, but the Law that Life will always provide a 
suitable form for its self-expression is unchangeable 
and universal, and must, therefore, be as true of the 

The Sacred Name 163 

Life-principle manifesting itself as the individuality 
which I AM, as in all its other modes of manifesta 

When we thus realize the true nature of the I AM 
that I AM, that is, the Beingness that I Myself AM, 
we discover that the whole principle of Being is in 
ourselves, not "Eve" only, but "YOD" also ; and this 
being the case, we no longer have to go with our 
pitcher to draw temporary draughts from a well out 
side, for now we discover that the exhaustless spring 
of Living Water is within ourselves. 

Now, we can see why it is that except we believe 
in the I AM we must perish in our sins, for "sin is 
the transgression of the Law," and ignorant infrac 
tion of the Law will bring its penalty as certainly as 
wilful infraction. "Ignorantia legis neminem excusat" 
is a legal maxim which obtains throughout Nature, and 
the innocent child, who ignorantly applies a light to 
a barrel of gunpowder, will be as ruthlessly blown up 
as the anarchist who perishes in the perpetration of 
some hideous outrage; if, therefore, we ignorantly 
controvert the Law of our own Being we must suffer 
the inevitable consequences by our failure to rise into 
that Life of Liberty and Joy, which the full knowl 
edge of the power of our I AMness must necessarily 
carry with it. 

Let us remember that Perfect Liberty is our goal. 

164 Bible Mystery and Bible Meaning 

The perfect Law is the Law of Liberty. The Tree 
of Life is the Tree of Liberty, and it is not a plant of 
spontaneous growth; but as the centre of the Mys 
tical Garden it is its chief glory, and, therefore, de 
serves the most assiduous cultivation. But it yields 
its produce as it grows, and does not keep us waiting 
till it reaches maturity before giving us any reward 
for work; for if maturity means a point at which it 
will grow no more, then it will never reach maturity, 
for since the ground in which this Tree has its root 
is the Eternal Life-in-itself, there is nowhere in the 
universe any power to limit its growth, and so, under 
intelligent cultivation, it will go on expanding into 
increasing strength, beauty, and fruitfulness for ever. 

This is the meaning of the Scriptural saying, "His 
reward is with him and his work before him." Ordi 
narily, we should suppose it would be the other way; 
but when we see that the possibilities of self-expansion 
are endless and depend on our intelligent study and 
work, and that at every step of the way we are bound 
to derive all present benefit from the degree of knowl 
edge we are working up to, it becomes clear that the 
sacred text has kept the right order, and that always 
our reward is with us and our work before us ; for the 
reward is the continually increasing joy and glory of 
perpetually unfolding Life. 

All along the line our progress depends on working 
up to the knowledge we possess, for what we do not 

The Sacred Name 165 

act up to we do not really believe; and the power 
which will overcome all difficulties is confidence in 
the Eternal Life-in-ourself, which is the individualized 
expression of the ONE I AM that spoke to Moses 
at the burning bush. 

For what is meant by the burning bush? Surely, 
as we see the refugee feeding Jethro s flock in the 
solitudes of the desert, and gazing on the Fire en 
veloping the bush without consuming it, we realize 
that here again we are turning over the pages of a 
sacred picture-book, which first attracts the little child 
with its vivid scenes painted in glowing colors of a 
wonderful Eastern life in the dim far-back ages 
that prompts him as he grows older to ask the mean 
ing of the pictures and at last reveals it to him in 
the discovery that they are pictures neither of the 
East nor of the West, not of this century nor of that, 
but of all time and of all place, and that he himself is 
the central figure in them all. 

The Bible is the picture-book of the evolution of 
Man, and this particular picture of the "burning-bush" 
is that of human individuality in its unity with the all- 
enveloping Fire of the Universal Spirit of Life. The 
"bush" represents "Wood," which, under its Greek 
name of "hide" we recognize as the generic term for 
"Matter"; and the "burning bush" thus signifies the 
union of Spirit and Matter into a single whole, that 
perfectness of manifested Being in which the lower 

1 66 Bible Mystery and Bible Meaning 

principles of the individual are recognized as form 
ing the vehicle for the concentration of the All-orig 
inating Spirit. The "bush" still remains a bush, 
but it is a glorified bush sending forth a glorious 
aura of warmth and light, from the midst of which 
proceeds the creative voice of the I AM. 

This is the great truth symbolized by the revelation 
to Moses as he fed his father-in-law s flock in the 
wilderness, and, as the same revelation comes to each 
one of us now, the words of that other Prophet of 
whom Moses spoke become clear to us, and we see 
that by realizing the true being of the I AM in our 
selves, we grasp that principle which will put an end 
to our infraction of the Law, because it is the very 
Law itself for ever becoming personal with our own 

This, then, is the great truth which we learn from 
the Name "Jehovah." As the Name is infinite, so 
also will be the expansions of its meaning, but this 
book not being infinite, I have been able only to 
touch on the broad outlines of its vastness; still 
enough has been said to give the clue we were seek 
ing, to elucidate the meaning of other forms of the 
Sacred Name. 

Naturally, the reader will first think of that other 
Name, of which it is written that there is none other 
under heaven whereby we may be saved, which state 
ment at once confronts us with the astonishing as- 

The Sacred Name 167 

sertion that we are saved by a Name. "What s in a 
name?" asks Shakespeare or Bacon (?) A good deal, 
we may suppose, when we meet with such a statement 
as this, or its Old Testament equivalent, "the Name 
of the Lord is a strong tower; the righteous runneth 
into it and is safe." 

But we have already found that the Great Name of 
the Old Testament is something very different from a 
merely personal appellation, and the same is true of 
the Great Name of the New Testament also. It is, 
indeed, the Name of that Prophet of the I AM whom 
Moses predicted as completing the work which he had 
begun; but precisely because he is the Representative 
Man of all ages, his Name must represent all that 
constitutes Perfected Humanity. 

And it is so with a Divine simplicity. It is the 
combination of the earthly name with the heavenly; 
Jesus, at that time a very common name among the 
Jews, and Christ, which is not a name but a descrip 
tion, "the Anointed One." Each name is the proper 
complement of the other, and together they indicate 
the sublime truth that the anointing of the Divine 
Spirit is the birthright of every human being, only 
awaiting our recognition of our true nature to show 
itself with power. The carpenter the workman 
yvith his everyday name is the Christ; and the les 
son to be learned is that the ONE I AM is in every 
man, and that that forming of Christ in us, which St. 

1 68 Bible Mystery and Bible Meaning 

Paul speaks of, is a personal development in accord 
ance with recognizable laws inherent in every human 
being. If Christ is the Great Example, it must be as 
the Example of that which we have it in us to become, 
and not of something entirely foreign to our nature ; 
and it is because of this community of nature that 
He is "the first-born among many brethren." 

The space at my disposal will not allow me to 
enter here into the deeply important questions of 
the Nativity and the Resurrection. The Bible affirms 
them both, and they are the necessary and logical 
results of that specialized and selective line of Evolu 
tion of which I have spoken on page 5; but to show 
the sequence of cause and effect by which this is 
brought about, and its dependence upon the initial 
Impersonal nature of the Universal Mind is not to 
be done in a few pages. 

If, however, I should meet with sufficient encour 
agement from the readers of the present volume, I 
hope to follow it up with another in which these topics 
will be discussed, and in the meanwhile we may learn 
from the generalization contained in the Great Name 
of the New Testament, that lesson of the Brotherhood 
of Humanity which the Master has impressed upon 
us in the words, "The King shall answer and say 
unto them, Verily I say unto you, inasmuch as ye 
have done it unto one of the least of these My 
brethren, ye have done it unto Me" (Matt. xxv. 40). 

The Sacred Name 169 

The Name of Jesus Christ is, therefore, the proclama 
tion of the inherent Divine nature of Man, with all 
its limitless possibilities, and is thus once more the 
statement of the Bible s initial proposition that Man 
is made in the image and likeness of God. 

And these thoughts recall yet another of the Divine 
Names which teaches the same lesson, Immanuel, 
"God with us," or, as it might perhaps be better ren 
dered, "God in us," "Immanent God," the finding of 
God in ourselves, which is in exact accordance with 
the Master s teaching that the Kingdom of Heaven 
is within us. This Name, which occurs in Isaiah vii. 
14, speaks for itself, and should be compared with the 
description given in Isaiah ix. 6, 7, which is the old 
familiar Christmas text, "Unto us a child is born," 
etc. Now, whoever the "us" may be, the prophet 
clearly speaks of the Wonderful Child as being born 
to them, they are the parents and He is their Child; 
but in the description which follows we are told equal 
ly clearly that He is "the Everlasting Father"; and 
the teaching of Jesus leaves us in no doubt that "the 
Father" is the Divine All-creating Spirit, which is 
therefore "the Father" of the "us" who are the par 
ents of the Child. 

This lands us in a curious paradox. There can 
be no reasonable doubt that the word "us" is here 
spoken of human personalities, and that in the same 
breath the Divine Being who is spoken of as their 

170 Bible Mystery and Bible Meaning 

Father is announced to them as their Child. We 
have therefore here a sequence of three generations, 
the Father of the parents, the "us" who are the parents, 
and the Child who is born to them ; and since the 
Father of the parents and the Child of the parents 
is said to be the same Being, there is no avoiding 
the conclusion that the Wonderful Child is his own 
Grandfather, and vice versa. 

This is one of those sacred puzzles of which many 
instances occur in the Bible, and whose meaning is 
clear enough when we know the answer, and the pur 
pose of which is to lead us to look for an answer, 
which will put us in possession of the great truth 
which it is the purpose of all Scripture to teach us. 
The riddle propounded by Isaiah, "What is that which 
becomes its own grandson?" is substantially the same 
with which the Master posed the scribes when He 
asked them how David s son could at the same time 
be his Lord (Luke xx. 41) ; and the identity of the 
question is apparent from the fact that in the passage 
in Isaiah we are told that this Wonderful Child shall 
sit on the throne of David. 

A further description of him occurs in Isaiah xi. I, 
where we again find the same three stages first Jesse, 
next the stem proceeding out of Jesse, and lastly the 
Rod or Branch growing out of the stem. Now Jesse 
is the father of David, and, therefore, "the Branch" 
is the same person regarding whom Isaiah and Jesu$ 

The Sacred Name 171 

propounded their conundrums. Placing these four 
remarkable passages together, we get the following 
description of the Wonderful Child: 

His name is Immanuel. 

His father s name is David. 

His grandfather s name is Jesse. 

And He is His own grandfather and Lord over 

His father. 

What is it that answers to this description? Again 
we find the solution of the enigma in the names. 
"Jesse" means "to be," or "he that is," which at 
once brings us back to all we have learned concerning 
the Universal I AM the ONE Eternal Spirit which 
is "the Everlasting Father." 

"David" means "the Beloved," or the man who 
realizes his true relation to the Infinite Spirit; and 
the description of Daniel as a man greatly beloved 
and who had set his heart to understand (Daniel 
x. n), shows us that it is this set purpose of seeking 
to understand the nature of the Universal Spirit and 
the mode of our own relation to it, that raises the 
individual to the position of David or "the Beloved." 
This is in strict agreement with the Master s teach 
ing to the woman of Samaria, that the Eternal Spirit, 
which is "the Father," seeks those who will worship, 
not according to this or that traditionary form, but 
in spirit and in truth, having a real knowledge of 
what it is they worship and of the true nature of 

172 Bible Mystery and Bible Meaning 

the mental act they perform "we know what we 
worship" is the mark by which Jesus distinguishes 
the worship of the "Israelites indeed," the "People 
of the I AM," from that of the Samaritans, though 
fully recognizing the right intention of their worship 
of the "unknown God." 

It was after his successful wrestling with the Divine 
Being, and in consequence of his determination not 
to let go until it had been fully revealed, that Jacob 
obtained the name of "Israel." 

Then from the individual s illuminated recognition 
of the Truth of Being the discovery that he him 
self is the concentration of the Universal Spirit into 
particular personality there necessarily arises the re 
production of the Universal Spirit in the Individual 
Mind. This is regeneration; that is to say, the sec 
ond generating of the Divine UNIT as another Unity 
or manifestation of itself in the form of the Indi 
vidual, in no way differing in nature from the original 
all-embracing Unit, but only in mode of expression, 
having now become individual personality w r ith all the 
attributes of personality. 

On the plane of the universal, the place of these 
more highly specialized attributes was held by a 
generic tendency towards life-givingness, increase, 
and beauty; and this generic tendency the reproduced 
Unit now follows up with the additional powers it 

The Sacred Name 173 

has evolved by the attainment of self-recognizing in 

The new personality thus generated may be con 
sidered as the child of -the individual soul which gives 
birth to it; and since there is only ONE Spirit any 
where and everywhere, it can be only another mode 
of the original ONE consequently the "Son" who 
is thus born to David "the Beloved," is. -Himself "the 
Everlasting Father," and thus the answer to the sacred 
puzzle is that the man, who has really learned the 
inner meaning of the words "know thyself," discovers 
that the true I AM in himself is one with the Univer 
sal I AM, which is the root of all individualized being. 

It is in the light of these sublime truths, that the 
Name of "the Son" is equally with that of "the 
Father" the Sacred Name, in the true knowledge of 
which salvation is alone to be found. For what do 
we mean by "Salvation?" "That we might be saved 
from the hand of all that hate us," is the answer; 
that is, from the power of everything that in any way 
militates against our enjoyment of the fullest life. 
That we might attain to continually increasing degrees 
of Life was the declared object of the Master s mis 
sion, and, therefore, salvation means the power to 
ask and receive that our joy may be full; and the 
only way this power can ever come to us is by the 
recognition of our own possibilities as being each of 
us the image and likeness of God. 

174 Bible Mystery and Bible Meaning 

Therefore it is written, "to them gave He power to 
become the Sons of God, even to them that believe 
in His Name"; and the word rendered "power" may 
also be rendered as "right," so that this passage assures 
us both of our power and right to take possession of 
our inheritance as sons and daughters of the Almighty. 
Now, mark well that this promise is not held forth 
as a reward for the acceptance of some theological 
speculation, which conveys no real meaning to us, 
and which by its very terms must be incapable of 
proof; but it is the natural and logical outcome of 
the initial proposition with which the Bible opens, 
that Spirit is the ONE and Only Source, Origin, and 
Substance of all things, a self-evident truth the con 
trary of which it is impossible to conceive. 

What I here call "Spirit" you may, if you please, 
call "the Unknowable," or x, or denote it by a single 
stroke; the name or symbol we choose is quite im 
material, so long as we grasp the fact that the initial 
originating Power must of necessity reproduce itself 
all the way down the scale, no matter how different 
the forms under which it does so. In whatever way 
we may denote it, it is always the Great Expressor; 
and all that is, we ourselves included, is its Expression 
of itself ; so that the whole teaching of Truth may be 
summed up in the words, "The Expressor and the 
Expressed are ONE." 

Work out the problem in any way you will and you 

The Sacred Name 175 

will never arrive at any other final result than this; 
and so we always come back to that fundamental 
axiom which Jesus announced as the supreme state 
ment of the LAW. This is the great truth enshrined 
in every form of the Sacred Name; and therefore, it 
is that every form of the Great Name, when rightly 
understood, is found to be "the Word of Power." 

But we must never forget that the opening descrip 
tion of Man, as made in the image and likeness of God, 
has added to it the words "male and female created 
He them;" and if we grasp the full significance of 
this statement, we shall see that the recognition of 
Truth is not complete unless we realize the place of 
the Passive or Feminine element in Being. 

It is for this reason that in ancient times initiation 
could be entered upon either along the Doric or Ionic 
line, the former being more especially the initiation for 
males and the latter for females; but by whichever 
line it was commenced, a perfect initiation implied a 
return along the opposite line, in accordance with St. 
Paul s dictum that "neither is the man without the 
woman, neither the woman without the man, in the 
Lord" (I. Cor. xi. 2), and, therefore, there are not 
wanting in Scripture statements of the Sacred Name 
answering to this fact. 

One of the most remarkable of these is found in 
Hosea, ii. 16: "And it shall be at that day, saith the 
Lord, that thou shalt call Me Ishi, and shalt call Me no 

176 Bible Mystery and Bible Meaning 

more Baali." What is the meaning of this change of 
Name? Realize that a name has a meaning, and it 
becomes clear that some radical change must be in 
tended. But this cannot be any change in the Divine 
Being, for from first to last the Scripture bears em 
phatic testimony to the unchangeableness of "God." 
"I am the Lord, I change not; therefore ye sons of 
Jacob are not consumed," says the Old Testament. 
"The Father of lights with whom there is no variable 
ness, neither shadow of turning," says the New (Mal- 
achi, iii. 6, and James i. 17). 

The change cannot, then, be in the nature of "God," 
and, therefore, cannot be a change in the Law by which 
that nature expresses itself; consequently, it can only 
be a change in the conditions under which that Law 
is working. Now, this is precisely the sort of change 
that is spoken of. "Baali" means Lord, the master of 
a servant, the proprietor of a slave. "Ishi," on the 
other hand, means "Husband," and the change of 
name, therefore, indicates a change in the condition of 
some feminine element towards its correlative mascu 
line element. 

This corresponding change is stated in Isaiah Ixii. 
4: "Thou shalt no more be termed Forsaken, neither 
shall thy land any more be termed Desolate ; but thou 
shalt be called Hephzibah and thy land Beulah; for 
the Lord delighteth in thee, and thy land shall be mar 
ried." The word "Hephzibah" is rendered in the 

The Sacred Name 177 

margin "my delight," which is sufficiently significant, 
but its derivation is from the Semitic root "hafz" 
which in all its combinations always carries the idea 
of protection or guarding; and the name Hephzibah 
may, therefore, be more accurately rendered "a 
guarded one," thus at once recalling the words in 
which the New Testament describes those "who by 
the power of God are guarded through faith unto sal 
vation" (i Peter i. 5, R. V.). 

Now, the change indicated by these names is that 
of a female slave who is set free by her master and 
then married by him, and I think it would be impos 
sible to hit upon a more accurate analogy for describ 
ing the emancipation of the soul from bondage, and 
its establishment in a relation of confidence and love 
towards the Divine Universal Mind. 

We must never forget the feminine nature of the 
soul relatively to the Universal Mind. Their union 
produces the Wonderful Child who shall rule all 
things, and who is the Essential Male called in the 
Bible "the Son"; but the soul itself is, and always 
must be, feminine. Until she becomes illuminated, 
the soul can only conceive of God as a master whom 
she is bound to obey, and hence she strives to keep 
in His good graces by sacrifices, ceremonies, and 
observances of all sorts he is "Baali" and must be 
propitiated. But when the liberating light breaks 
upon her, she discovers that the Universal Principle 

178 Bible Mystery and Bible Meaning 

has hitherto held this relation to her because she 
had conceived of it only in this way, and had thus 
provided it only with such conditions as compelled 
it to exhibit itself in this form. 

Now she learns that these conditions are not im 
posed by the Universal Principle itself, but that it 
must of necessity follow that line of expression which 
each particular individuality opens up for it; and 
when this is clearly perceived, with all the conse 
quences that flow from it, the soul finds that she is 
no longer a slave but is in perfect Liberty, and that 
her relation to the Great Mind is that of a beloved 
wife, guarded, honored, and treated on terms of 

This is the truth illustrated, as St. Paul tells us, 
in the allegory of Sarah and Hagar. Hagar, the 
slave, is expelled, and Sarah, the Princess, takes 
her place. These two symbolical women, like the 
two "women" of Revelations, indicate two opposite 
conditions of the soul; and similarly their "sons," 
like the offspring of those two other "women," repre 
sent the respective powers which these two conditions 
of soul generate the one living in the wilderness of 
secondary causes and becoming an archer, that is, re 
lying upon the use of external means, not understand 
ing the true nature of causation, and therefore depend 
ent for his results upon just happening to make a 
good shot, and often making very bad ones the 

The Sacred Name 

like Isaac, the acknowledged heir of all the Father s 
possessions, assuming gradually more and more of 
his powers and responsibilities, until by the com 
bined influence of natural growth and careful training, 
he at last attains that mature development which 
qualifies him to participate in the administration of 
the paternal authority. 

The true relation of the individual soul to the Uni 
versal Principle could not be more perfectly depicted 
than by the names Ishi and Hephzibah. We have 
only to turn to any well-ordered family to see the 
force of the illustration. The respective spheres of 
the husband and wife as the heads of such a house 
hold are clearly defined. The husband provides the 
supplies and the wife distributes them, and each has 
that confidence in the other which renders any inter 
ference with one another s action quite unnecessary. 

This is the precise analogue of the relation between 
the individual and the Universal Mind. The indi 
vidual mind is not the creator of power, but the dis 
tributor of it; just as in physical science we realize 
that we do not create energy, but only change its form 
and direction. But exactly as the universal store of 
Nature from which we draw physical energy does not 
dictate to us in what form, in what quantities, or for 
what purpose we shall use it, so in like manner the 
Universal Principle does not dictate the specific con 
ditions under which it is to be employed, but will 

180 Bible Mystery and Bible Meaning 

manifest itself according to any conditions that we 
may provide for it by our own mental attitude; and 
therefore the only limitations to be laid upon our 
use of it are those arising from the Law of Love. 
Liberty without Love is Destruction, and Love with- 
out Liberty is Despair. 

Just as in photography we need for the production 
of a perfect image the combined action of an ac 
celerator and a restrainer, so to produce perfect images 
of the Divine strength, beauty and gladness, we re 
quire a self -projecting force, which is the full liberty 
of Creative Power combined with a directing and re 
straining force which is the tenderness of wisdom and 
love ; and so in the description of the Perfect Woman 
we read that in her mouth is the Law of Kindness. 
Hephzibah, the Perfect Woman, rules her household 
wisely in love, and so applies the raw material which 
she can draw from her husband s storehouse without 
stint that, by her diligence and understanding, she 
converts it into all those varied forms of use and 
beauty, which are indicated under the similitudes of 
domestic provision and merchandise in the thirty- 
first chapter of Proverbs* 

We find, then, two aspects of the Sacred Name, 
one which presents it as the Universal I AM, the 
all-productive Power which is the root of all mani 
festation, and thus includes all individualities within 
itself, involving them in the circulus of its own move- 

The Sacred Name 181 

ment; and the other indicative of the reciprocal rela 
tion between this Power and the individual soul. But 
there is yet a third aspect under which this Power 
may be viewed, and that is as working through the 
individual who has become conscious of his own rela 
tion to it, and of his consequent direction and instruc 
tion by it. In this sense the Old Testament enumerates 
its Names in the text I have already quoted, "His 
Name shall be called Wonderful, Counsellor, the 
Mighty God, the Everlasting Father, and the Prince 
of Peace" (Isaiah ix. 6). In the Book of Job this 
is called "the Interpreter" (xxxiii. 23), and in the 
New Testament this Name is called "The Word." 

What may be the nature of the Divine self-con 
sciousness in itself is a matter on which we can in no 
way profitably speculate to do so is trying to analyze 
that which, as the starting-point of all else, must neces 
sarily be incapable of analysis for the simple reason 
that there can be nothing before the First. But what 
we can realize is the mode in which we experience 
our own relation to the Originating Spirit, and this 
will be found to form a threefold recognition of it, 
corresponding with what I have said above. Our 
primary recognition of the Spirit is that of an all- 
embracing Universal Principle, a simple Unity; but 
gradually we shall come to find that our perception 
of this Unity contains enfolded in it a threefold rela 
tion to our personality which implies the existence 

182 Bible Mystery and Bible Meaning 

of a corresponding threefold aspect in the Unity. 
We must always recollect that all we can know of 
God is our own consciousness of our relation to Him, 
and eventually we shall find that this relation is first, 
generic, as to the Creating Spirit; secondly, specific, 
as forming a particular class of individuals holding a 
special relation to the Spirit; and thirdly, individual, 
as differentiated units of this particular class. Thus 
by a Law of Reciprocity, we realize "the Father" or 
Parent Spirit, "the Son" or Divine Ideal of Human 
Personality, and "the Holy Spirit" as the operation 
of the Original Spirit upon the individual, resulting 
from the individual s recognition of his relation to 
the Father in a Divine Sonship. Seen in this light, 
the doctrine of the Trinity in Unity ceases to be 
either a contradiction in terms or the conception of 
a limiting anthropomorphism, but on the contrary it is 
found to be the statement of the highest experiences 
of the human soul. 

With these preliminary remarks, I would lay par 
ticular stress upon the Name given to the Universal 
Principle in its Third aspect, that of manifestation 
through the individual mind. In this sense it is 
emphatically called "The Word," and a study of com 
parative religions shows that this conception of the 
Universal Mind, manifesting itself as Speech, has 
been reached by all the great race-religions in their 
deeper significances. The "Logos" of Greek phi- 

The Sacred Name 183 

losophy, the "Vach" of the Sanskrit, are typical in 
stances, and the reason is to be found, as in all state 
ments of truth, in the nature of the thing itself. 

The Biblical account of creation represents the 
work as completed by the appearing of Man; that 
is to say, the evolutionary process culminates in the 
Creative Principle expressing itself in a form differing 
from all lower ones in its capacity for reasoning. 
Now, reasoning implies the use of words either spoken 
or employed mentally, for whether we wish to make 
the stages of an argument plain to another or to our 
selves, it can only be done by putting the sequence of 
cause and effect into words. 

The first idea suggested by the principle of Speech 
is, therefore, that of individual intelligence, and next, 
as following from this, we get the idea of expressing 
individual will; then, as we begin to realize the re 
ciprocal relation between the Universal Mind and the 
individual mind, which necessarily results from the 
latter being an evolution from the former, our con 
ception of intelligence and volition becomes extended 
from the individual to the Universal, and we see that 
because these qualities exist in human personality, they 
must exist in some more generalised mode in that 
Universal Mind, of which the individual mind is a 
more specialized reproduction ; and so we arrive at the 
result that the Speech-principle is the highest expres- 

184 Bible Mystery and Bible Meaning 

sion of the Divine Wisdom, Power, and Love, whose 
combined action produces what we call Creation. 

In this sense, then, the Bible attributes the creation 
of the world to the Divine Word, and it therefore 
rightly says that "In the beginning was The Word, and 
The Word was with God, and The Word was God," 
and that without The Word "was not anything made 
that was made"; and from this commencement, the 
natural sequence of evolution brings us to the crown 
ing result in the manifestation of The Word as Man, 
at first ignorant of his Divine origin, but nevertheless 
containing all the potentialities which the recognition 
of his true nature as the image of God will enable him 
to develop. And when at length this recognition 
comes to any one he arises and returns to "The 
Father," and in the discovery of his true relation to 
the Divine Mind, finds that he also is a child of the 
Almighty and can speak "the Word of Power." 

He may have been the prodigal who has wasted his 
substance, or the respectable brother who thought that 
only limited supplies were doled out to him; but as 
soon as the truth dawns upon him he realizes the 
meaning of the words, "Son, thou art ever with Me, 
and all that I^have is thine." In its Third aspect 
as "the Word," the Universal Principle becomes 
specialized. In its earlier modes it is the Life-prin 
ciple working by a Law of Averages, and thus main 
taining the race as a whole, but not providing special 

The Sacred Name 185 

accommodation for the individual. And it is incon 
ceivable that the Cosmic Power, as such, should ever 
pass beyond what we may call the administration of 
the world in globo, for to suppose it doing so would 
involve the self-contradiction of the Universal acting 
on the plane of the Particular without becoming the 
particular; and it precisely by becoming the par 
ticular, or by evolution into individual minds, that 
it carries on the work beyond the stage at which 
things are governed by a mere Law of Averages. 

It is thus that we become "fellow-workers with 
God," and that "the Father" is represented as invit 
ing His sons to work in His vineyard. By recogni 
tion of his own true place in the scheme of evolution, 
Man learns that his function is to carry on the work 
which has been begun in the Universal, to still fur 
ther applications in the Particular, thus affording 
the key to the Master s words, "My Father worketh 
hitherto, and I work"; and the instrument by which 
the instructed man does this is his knowledge of the 
Sacred Name in its Threefold significance. 

The study of the Sacred Name is the study of the 
Livingness of Being and of the Law of Expression 
in all its phases, and no book or library of books is 
sufficient to cope with such a vast idea. All any 
writer can do is to point out the broad lines of the 
subject, and each reader must make his own personal 
application of it. But the Law remains for ever, 

1 86 Bible Mystery and Bible Meaning 

that the sincere desire for Truth produces a corre 
sponding unfoldment of Truth, and the supreme Truth 
is reached in that final recognition of the Divine Name, 
"God fe Love." 



IT is impossible to read the Bible and ignore the 
important part which it assigns to the Devil. 
The Devil first appears as the Serpent in the 
story of "the Fall," and figures throughout Scrip 
ture till the final scene in Revelations, where "the 
old Serpent, which is the Devil and Satan," is cast 
into the lake of fire. What, then, is meant by the 
Devil ? We may start with the self-obvious proposition 
that "God" and the "Devil" must be the exact op- 
posites of each other. Whatever God is, the Devil 
is not. Then, since God alone is, the Devil is not. 
Since God is Being, the Devil is Not-Being. And so 
we are met by the paradox that though the Bible says 
so much about the Devil, yet the Devil does not exist. 
It is precisely this fact of non-existence that makes 
up the Devil; it is that power which in appearance 
is, and in reality is not; in a word, it is the Power 
of the Negative. 

We are put upon this track by the statement in II. 
Corinthians, i. 20, that in Christ, all the promises of 
God are Yea and Amen, that is essentially Affirm* 

1 88 Bible Mystery and Bible Meaning 

ative; in other words, that all our growth towards 
Perfected Humanity must be by recognition of the 
Positive and not by recognition of the Negative. The 
prime fact of Negation is its Nothingness; but owing 
to the impossibility of ever divesting our Thought of 
its Creative Power, our conception of the Negative 
as something having a substantive existence of its 
own becomes a very real power indeed, and it is this 
power that the Bible calls "the Devil and Satan," 
the same old serpent which we find beguiling Eve in 
the Book of Genesis. It is equally a mistake to say 
that there is an Evil Power or that there is not. Let 
us examine this paradox. 

A little consideration will show us that it is im 
possible for there to be an Infinite and Universal 
Power of Evil, for unless the Infinite and Universal 
Power were Creative nothing could exist. If it be 
creative then it is the Life-principle working always 
for self-expression, and to suppose the undifferen- 
tiated principle of Life acting otherwise than life- 
givingly, would contradict the very idea of its living- 

Whatever tends to expand and improve life is the 
Good, and therefore it is a primary intuition from 
which we cannot get away, that the Infinite, Originat 
ing, and Maintaining Power can only be Good. But 
to find this absolute and unchangeable "Good," we 
require to get to the very bed-rock of Being, to that 

The Devil 


as yet undifferentiated Life-in-itself inherent in, and 
forming one with, universal primordial Substance, of 
which I have spoken in a former chapter. This all- 
underlying Life is for ever expressing itself through 
Form; but the Form is not the Life, and it is from 
not seeing this that so much confusion arises. 

The Universal Life-principle, simply as such, finds 
expression as much in one form as another, and is 
just as active in the scattered particles which once 
made a human body as it was in those particles when 
they cohered together in the living man ; this is merely 
the well-recognized scientific truth of the Conservation 
of Energy. 

On the other hand, we cannot help perceiving that 
there is something in the individual which exercises 
a greater power than the perpetual energy residing in 
the ultimate atoms; for, otherwise, what is it that 
maintains in our bodies for perhaps a century the 
unstable equilibrium of atomic forces which, when that 
something is withdrawn, cannot continue for twenty- 
four hours ? Is this something another something than 
that which is at work as the perpetual energy within 
the atoms? No, for otherwise there would be two 
originating powers in the universe, and if our study 
of the Bible teaches us anything; it is that the Orig 
inating Power is only ONE; and we must therefore 
conceive of the Power we are examining as the same 
Power that resides in the ultimate atoms, only now 

190 Bible Mystery and Bible Meaning 

working at a higher level. It has welded the atoms 
into a distinct organism, however lowly, and so to 
distinguish this mode of power from the mere atomic 
energies, we may call it the Integrating Power, or 
the Power which Builds-up. 

Now, evolution is a continuous process of building- 
up, and what makes the world of to-day a different 
world from that of the ichthyosaurus and the 
pterodactyl, is the successive building up of more and 
more complex organisms, culminating at last in the 
production of Man as an organism, both physically 
and mentally capable of expressing the Life of the 
Supreme Intelligence by means of Individual Con 
sciousness. Why, then, should not the Power, which 
is able to carry on the race as a perpetually improv 
ing expression of itself, do the same thing in the in 
dividual? That is the question with which we have 
to deal ; in other words, Why need the individual die ? 
Why should he not go on in a perpetual expansion? 

This question may seem absurd in the light of past 
experience. Those who believe only in blind forces, 
answer that death is the law of Nature, and those who 
believe in the Divine Wisdom answer that it is the 
appointment of God. But, strange as it may seem, 
both these answers are wrong. That death should be 
the ultimate law of Nature contradicts the principle 
of continuity as exemplified in the Lifeward ten 
dency of evolution; and that it is the will of God is 

The Devil 191 

most emphatically denied by the Bible, for that tells 
as that he that has the power of death is the Devil 
(Hebrews ii. 14). There is no beating about the bush; 
not God but the Devil sends death. There is no getting 
out of the plain words. Let us examine this statement. 

We have seen that whatever God is, the Devil, 
must be the opposite, and, therefore if God is the 
Power that builds up, the Integrating Power, the 
Devil must be the power that pulls down, or the Dis 
integrating Power. Now, what is Disintegra 
tion? It is the breaking up of what was pre 
viously an "integer" or perfect Whole, the separation 
of its component parts. But what is it that causes 
the separation? It is still the Building-up Power, 
only the Law of Affinity by which it works is now 
acting from other centres, so as to build up other 

The Universal Power is still at its building work, 
only it seems to have lost sight of its original motive 
in the organism which is falling to pieces, and to have 
taken up fresh motives in other directions. And this 
is precisely the state of the case; it is just the want 
of continuous motive that causes disintegration. The 
only possible motive of the All-originating Life-prin 
ciple must be the expression of Life, and, therefore, 
we may almost picture it as continually seeking to 
embody itself in intelligences, which shall be able to 

192 Bible Mystery and Bible Meaning 

grasp its motive and co-operate with it by keeping- 
that motive constantly in mind. 

Granted that this individualization of motive could 
take place, there appears no reason why it should not 
continue to work on indefinitely. A tree is an or 
ganized centre of life, but without the intelligence 
which would enable it to individualize the motive of 
the Universal Life-principle. It individualizes a cer 
tain measure of the Universal Vital Energy, but it 
does not individualize the Universal Intelligence, and, 
therefore, when the measure of energy which it has 
individualized is exhausted it dies; and the same 
thing happens with animals and men. 

But as the particular intelligence advances in the 
recognition of itself as the individualization of the 
Universal Intelligence, it becomes more and more 
capable of seizing upon the initial motive of the Uni 
versal Mind and giving it permanence. And suppos 
ing this recognition to be complete, the logical result 
would be never-ceasing and perpetually-expanding in 
dividual life ; thus bringing us back to those promises 
which I have quoted in the opening pages of this 
book, and reminding us of the Master s statement to 
the woman of Samaria that "the Father" is always 
"seeking" those who will worship Him in spirit and 
in truth; that is, those who can enter into the spirit 
of what "the Father" is aiming at. 

But what happens, in the absence of a perfect recog- 

The Devil 193 

nition of the Universal Motive, is that sooner or later 
the machinery runs down, and the "motive" is trans 
ferred to other centres where the same process is re 
peated, and so Life and Death alternate with each 
other in a ceaseless round. The disintegrating process 
is the Universal Builder taking the materials for fresh 
constructions from a tenement without a tenant; that 
is, from an organism which has not reached the meas 
ure of intelligence necessary to perpetuate the Uni 
versal Motive in itself, or, as the Master put it in the 
parable of the ten virgins such as have not a supply of 
oil to keep their lamps burning. 

This Negative disintegrating force is the Integrat 
ing Power working, so to say, at a lower level rela 
tively to that at which it had been working in the or 
ganism that is being dissolved. It is not another 
power. Both the Bible and common-sense tell us 
that ultimately there can be only ONE power in the 
universe, which must, therefore, be the Building- 
power, so that there can be no such thing as a power 
which is negative in itself ; but it shows itself negative 
ly in relation to the particular individual, if through 
want of recognition he fails to provide the requisite 
conditions for it to work positively. 

Work it always will, for its very being is ceaseless 
activity; but whether it will act positively or nega 
tively towards any particular individual depends en 
tirely on whether he provides positive or negative 

194 Bible Mystery and Bible Meaning 

conditions for its manifestation, just as we may pro 
duce a positive or a negative current according to the 
electrical conditions which we supply. 

\Ve see, then, that what gives the Positive Power 
a negative action is the failure to intelligently recog 
nize our own individualization of it. In the lower 
forms of life this failure is inevitable, because they 
are not provided with an organism capable of such a 
recognition. In Man the suitable organism is present, 
but he seeks knowledge only from past experiences 
which have necessarily been of the negative order, 
and does not, by the combined action of reason and 
faith, look into the Infinite for the unfoldment of 
limitless possibilities; and so he employs his intelli 
gence to deny that which, if he affirmed it, would 
be in him the spring of perpetual renovation. 

The Power of the Negative, therefore, has its root 
in our denial of the Affirmative; and so we die be 
cause we have not yet learned to understand the Prin 
ciple of Life; we have yet to learn the great Law, 
that "the higher mode of intelligence controls the 
lower." In consequence of our ignorance we at 
tribute an affirmative power to the Negative; that is 
to say, the power of taking an initiative on its own 
account, not seeing that it is a condition resulting from 
the absence of something more positive; and so the 
power of the Negative consists in affirming that to 
be true which is not true, and for this reason it is 

The Devil 195 

called in Scripture the father of lies, or that prin 
ciple from which all false statements are generated. 

The word "Devil" means "false accuser" or "false 
affirmer," and this name is, therefore, in itself suffi 
cient to show us that what is meant is the creative 
principle of Affirmation used in the wrong direction, 
a truth which has been handed down to us from old 
times in the saying "Diabolus est Deus inversus." 
This is how it is that "the Devil" can be a vast im 
personal power while at the same time having no ex 
istence, and so the paradox 1 with which we started is 
solved. And now also it becomes clear why we are 
told that "the Devil" has the power of death. It is 
not held by a personal individual, but results quite nat 
urally from that ignorant and inverted Thought which 
is "the Spirit that denies." 

This is the exact opposite to "the Son. of God," in 
whom all things are only "Yea and Amen." That 
is the Spirit of the Affirmative, and, therefore, the 
Spirit of Life; and so it is that the Son of God was 
manifested that "He might destroy him that had the 
power of death, that is the Devil, and deliver them 
who, through fear of death, were all their life-time 
subject to bondage" (Hebrews ii. 14). 

Again, we are told that the Devil is Satan. This 
name appears to be another form of "Saturn," and 
may also be connected with the root "sat" or "seven, 5 * 
Saturn being in the old symbolical astronomy the out- 

196 Bible Mystery and Bible Meaning 

ermost or seventh planet. In that system the centre 
is occupied by Sol or the Sun, which represents the 
Life-giving principle, and Saturn represents the op 
posite extreme, or Matter at the point furthest re 
moved from Pure Spirit. 

Now, taken in due order, Matter or Concrete Form 
is as necessary as Spirit itself, for without it there 
could be no manifestation of Spirit, in other words, 
there could be no ^istence at all. Seen from this 
point of view, there is nothing evil in it, but on the 
contrary, it may be compared to the lamp which con 
centrates the light, and gives it a particular direction, 
and in this aspect Matter is called "Lucifer" or the 
Light-bearer. This is Matter taking its proper place 
in the order of the Kingdom of Heaven. But if 
"Lucifer" falls from heaven, becomes rebellious, and 
endeavors to usurp the place of "Sol," then it is the 
fallen Archangel and becomes "Satan," or that outer 
most planet which moves in an orbit whose remote 
ness from the warmth and light of the Sun renders 
all human life and joy impossible, a symbolism which 
we retain in our common speech when we say that a 
man has a saturnine aspect. 

Thus "Satan" is the same old serpent that deceived 
Eve; it is the wrong belief that sets merely secondary 
causes, which are only conditions, in the place of First 
Cause or that originating power of Thought which 

The Devil 197 

makes enlightened Man the image of his Maker and 
the Son of God.* 

But we must not make the mistake of supposing 
that because there is no Universal Devil in the same 
sense as there is Universal God, therefore there are 
no individual devils. The Bible frequently speaks of 
them, and one of the commissions given by the Mas 
ter to His followers was to cast out devils. 

The words used for the Devil are in the Greek, 
"Diabolos," and in the Hebrew, "Satan," both having 
the same general meaning of the Principle of Nega 
tion; but individual devils are called in the Hebrew, 
"sair," a hairy one, and in the Greek, "daimon," a 
spirit or shade, and these terms indicate evil spirits 
having personal identity. 

Now, without stopping to discuss the question 
whether there are orders of spiritual individualities 
which have never been human, let us confine our at 
tention to the immense multitudes of disembodied 
human spirits which, under any hypothesis, must 
crowd the realms of the unseen. Can we suppose 
them all to be good? Certainly not, for we have no 
reason to suppose that mere severance from its phy 
sical instrument either changes the moral quality or 

*For the all-important distinction between Causes and 
Conditions, see chapter ix. of my Edinburgh Lectures on 
Mental Science. 

198 Bible Mystery and Bible Meaning 

expands the intelligence of the mind, and therefore, 
if there is such a thing as survival after death at 
all, we cannot conceive of the other world otherwise 
than as containing millions upon millions of spirits 
in various stages of ignorance and ill-will, and con 
sequently ready to make the most unscrupulous use 
of their powers where opportunity offers. 

The time is fast passing away when it will be pos 
sible to regard such a conception as fantastic, and 
taking our stand simply upon the well-ascertained 
ground of thought-transference and telepathy, we may 
well ask, if such powers as these can be exercised by 
the spiritual entity while still clothed in flesh, why 
should they not be equally, or even more powerfully, 
employed by spirits out of the flesh? 

This opens an immense field of inquiry which we 
cannot stop to investigate; but setting aside all other 
classes of evidence on this subject, the experimentally 
ascertained facts of telepathy bring to light possi 
bilities which would explain all that the Bible says 
regarding the malific influence of evil spirits. But 
the inference to be drawn from this is not that we 
should go in continual terror of obsession or other 
injury, but that we should realize that our position 
as "sons and daughters of the Almighty," places us 
beyond the reach of such malignant entities. 

Our familiar principle, the Law of Attraction, is 
at work here also. Like attracts like; and if we 

The Devil 199 

would keep these undesirable entities at a distance, 
we can do so most effectually by centering our 
thoughts on those things which we know from their 
nature cannot invite evil influences. Let us follow 
the apostolic advice, and "whatsoever things are true, 
whatsoever things are honest, whatsoever things are 
just, whatsoever things are pure, whatsoever things 
are lovely, whatsoever things are of good report; if 
there be any virtue and if there be any praise, think 
on these things" (Philippians iv. 8). 

Then, however far the Law of Attraction may 
extend from us into the other world, we may rest 
assured that it will only act to bring us in touch with 
that innumerable company of angels and spirits of just 
men made perfect, of whom we are told in the twelfth 
chapter of Hebrews, and who, because they are joined 
in the same worship of the ONE Divine Spirit as our 
selves, can only act in accordance with the principles 
of harmony and love. 

I will not attempt the analysis of so important a 
subject in the short space at my disposal, but I would 
caution all students against tampering with anything 
that savors of ceremonial magic. However little 
acknowledged in public, it is by no means unfrequently 
practised at the present day, and, if on no other 
grounds, it should be resolutely shunned as a power 
ful system of auto-suggestion capable of producing 
the most disastrous effects on those who employ it. 

2OO Bible Mystery and Bible Meaning 

No New Thought reader can be ignorant of the power 
of auto-suggestion, and I would therefore ask each 
one to think out for himself what the tendency of 
auto-suggestion conducted on such lines as these must 
be. "I speak as unto wise men, judge ye what I say." 

The Bible is by no means silent on this subject, 
but I may sum up its teaching in a few lines. It 
assumes throughout, the possibility of intercourse be 
tween men and spirits, but with the exception of the 
Master s temptation, where I understand a symbolic 
representation of the general principle of evil, the 
Power of the Negative which we have already con 
sidered, it should be remarked that all its record is of 
appearances of good angels as ministering spirits to 
heirs of salvation. 

Nor were these visitants sought after by those who 
received them, their appearance was always spon 
taneous; and the solitary instance which the Bible 
records of a spirit appearing whom it was sought to 
raise by incantation, is of the appearance of Samuel 
to Saul, announcing that his rebellion had culminated 
in this act of witchcraft, and this was followed by 
the suicide of Saul on the next day. 

If, then, our study of the Bible has led us to the 
conclusion that it is the statement of the Law of the 
inevitable sequences of cause and effect, this uniform 
direction of its teachings must indicate the presence 
of certain sequences in this connection also, which fol- 

The Devil 201 

low definite laws, although we may not yet understand 
them. This knowledge will come to us by degrees 
with the natural expansion of our powers, and when 
it arrives in its proper order we shall be qualified to 
use it; and if we realize that there is a Universal 
Mind capable of guiding us at all, we may trust it 
not to keep back from us anything it is necessary we 
should know at each stage of our onward journey. 
Do we want knowledge? The Master has promised 
that the Spirit of Truth shall guide us into all truth. 
"Should not a people seek unto their God instead of 
unto them that have familiar spirits?" (Isaiah viii. 
19). There is a reason at the back of all these things. 

We thus see that the whole question of the power 
of evil turns on the two fundamental Laws which I 
spoke of in the opening pages of this book, as form 
ing the basis of Bible teaching; the Law of Suggestion 
and the Law of the Creative Power of Thought. The 
conception of an abstract principle of evil, the Devil, 
receives its power from our own auto-suggestion of 
its existence; and the power of evil spirits results 
from a mental attitude which allows us to receive their 

Then, in both cases, the suggestion having been ac 
cepted, our own creative power of Thought does the 
rest, and so prepares the way for receiving still fur 
ther suggestions of the same sort. Now, the antidote 
to all this is a right conception of God or the Uni- 

2O2 Bible Mystery and Bible Meaning 

versal Spirit of Life as the ONE and only originating 
Power. If we realize that relatively to us, this Power 
manifests itself through the medium of our own 
Thought, and that in so doing it in no way changes 
its inherent quality of Lif e-givingness ; this recogni 
tion must constitute such a supremely powerful and 
all-embracing Suggestion as must necessarily eradicate 
all suggestions of a contrary description; and so our 
Thought being based on this Supreme Suggestion of 
Good, is certain to have a correspondingly life-giving 

To recognize the essential One-ness of this Powei 
is to recognize it as God, and to recognize its essential 
Lif e-givingness is to recognize it as Love, and so we 
shall realize" in ourselves the truth that "God is Love." 
Then, "if God be for us who can be against us ?" and 
so we realize the further truth that "perfect love 
casteth out fear," with the results that in our own 
world there can be no devil. 



NOTHING is more indicative of our ignorance 
regarding the purpose and meaning of the 
Bible, than the distinction which it is often 
sought to draw between the Law and the Gospel. We 
aer told of different "dispensations," as though the 
Divine method of conducting the world changed after 
the fashion of political constitutions. If this were 
the case, we should never know under what system 
of administration we were living, for we could only 
be informed of these alterations by persons who were 
"in the know" with the Divine Power, and we should 
have nothing but their bare assertion to depend on, 
that they were "in the know." 

This is the logical outcome of any system which 
is based upon the allegation of specific determinations 
by a Divine Autocrat. It cannot be otherwise, and 
therefore all such systems are destined sooner or later 
to fall to pieces, because their foundation of so-called 
"authority" crumbles away under the scrutiny of intel 
ligent investigation. The Divine orderings can only 
be known by the Divine workings, and the intelligent 


2O4 Bible Mystery and Bible Meaning 

study of the Divine working is the only criterion which 
the Bible, rightly understood, anywhere sets up for the 
recognition of Truth. 

The whole of the Psalms are based entirely on this 
principle, and the Master claimed their testimony to 
His mission. He himself spoke of tradition as ren 
dering void the true Law of God; and so far from 
claiming to introduce any new dispensation, he em 
phatically declared that his special business was to ful 
fil the Law, that is, to demonstrate it in all its com 
pleteness. If the Law taught by Moses is true, and 
the Gospel preached by Jesus is true, then they are 
both true together, and are simply statements of the 
same Truth from different standpoints ; and the proofs 
of their truth will be found in their agreement with 
one another, and with the universal principles of Nat 
ural Law which we can learn by the study of ourselves 
and of our environment. 

If the Old and New Testaments are right in saying 
that the foundation of all other knowledge is that God 
is ONE, then we may be certain that we are on a 
wrong track if we think that Divine truth can be 
different at one time to what it is at another. We 
realize the principle of "continuity" throughout phy 
sical nature, and if we see that the physical must orig 
inate in the spiritual, we cannot deny the extension of 
"continuity" throughout the entire system; and there 
fore, if the messages of the Old and New Testaments 

The Law of Liberty 205 

are both true, we may expect to find the same prin 
ciple of "continuity" running through both. On in 
vestigation this will be found to be the case, and no 
truer definition can be given of the Gospel than that 
it is the Law worked out to its logical conclusions. 

The Law which the Bible sets forth from first to 
last is the Law of Human Individuality. The Bible 
is the spiritual Natural History Book of Man. It 
begins with his creation by evolution from the king 
doms which had preceded him, and it terminates 
with his apotheosis the line is long, but it is straight, 
and reaches its glorious destination by an orderly 
sequence of cause and effect. It is the statement of 
the evolution of the individual as the result of his rec 
ognition of the Law by which he came to be a human 
being at all. 

When he sees that this happened neither by chance 
nor by arbitrary command, then, and not till then, 
will he wake up to the fact that he is what he is by 
reason of a Law inherent in himself the action of 
which he can therefore carry on indefinitely, by cor 
rectly understanding and cheerfully following it. 

His first general perception that there is such a 
Law at all is followed by the realization that it must 
be the Law of his own individuality, for he has only 
discovered the existence of the Law by recognizing 
himself as the Expression of it ; and therefore he finds 
that before all else, the Law is that he shall be himself. 

206 Bible Mystery and Bible Meaning 

But a Law which allows us to be entirely ourselves 
is Perfect Liberty, and thus we get back to St. James 
statement that the Perfect Law is the Law of Liberty. 

Obviously it is not Liberty to allow ourselves to 
be depressed into such a mental attitude of submission 
to every form and degree of misery as coming to us 
"by the will of God," that we at last reach a condition 
of apathy in which one blow more or less makes very 
little difference. Such teaching is based on the Devil s 
beatitude "Blessed are they that expect nothing for 
they shall not be disappointed" but that is not the 
Gospel of Deliverance which Jesus preached in His 
first discourse in the synagogue of Nazareth. Jesus 
teaching was not the deification of suffering, but the 
fulness of Joy; and He emphatically declared that all 
bondage, everything which keeps us from enjoying 
our life to the full, is the working of that Power of 
the Negative which the Bible calls the Devil. To 
give up hope and regard ourselves as the sport of 
an inexorable fate is not Liberty. It is not obedience 
to a higher power, but abject submission to a lower 
the power of ignorance, unintelligence, and negation. 

Perfect Liberty is the consciousness that we are 
not thus bound by any power of evil, but that, on 
the contrary, we are centers in which the Creative 
Spirit of the Universe finds particular expression. 
Then we are in harmony with its continual progressive 
movement towards still more perfect modes of ex- 

The Law of Liberty 207 

pression, and therefore Its thought and our thought, 
Its action and our action, become identical, so that 
in expressing the Spirit we express ourselves. When 
we reach this unity of consciousness we cannot but 
find it to be perfect Liberty; for our own self-ex 
pression, being also that of the All-Creating Spirit as 
It manifests in our individuality, is no longer bound 
by antecedent conditions, but starts fresh from the 
standpoint of Original Creative Energy. 

This is Liberty, according to Law, the law of the 
All-Creating Harmony, in which God s way and our 
way co-incide. The idea of Liberty, wtihout a uni 
fying Harmony as its basis, is inconceivable, for with 
every one struggling to get their own way at some 
body else s expense, you create a pandemonium ; and 
that is just why there is so much of that element in 
the world at the present time. But such an inverted 
idea of Liberty is based on the assumption that Man 
does not possess the power of controlling his condi 
tions by his Thought; in other words, the flat denial 
of the initial statement of Scripture regarding him 
that he is made "in the image and likeness of God." 

Once grant the creative power of our Thought and 
there is an end of struggling for our own way, and 
an end of gaining it at some one else s expense; for, 
since by the terms of the hypothesis we can create 
what we like, the simplest way of getting what we 
want is, not to snatch it from somebody else, but to 

Bible Mystery and Bible Meaning 

make it for ourselves; and, since there is no limit to 
Thought there can be no need for straining, and for 
every one to have his own way in this manner would 
be to banish all strife, want, sickness, and sorrow from 
the earth. 

Now, it is precisely on this assumption of the cre 
ative power of our Thought that the whole Bible 
rests. If not, what is the meaning of being saved 
by Faith? Faith is essentially Thought; and, there 
fore, every call to have Faith in God is a call to trust 
in the power of our own Thought about God. "Ac 
cording to your faith be it unto you," says the New 
Testament. "As a man thinketh in his heart so is 
he," says the Old Testament. The entire Book is 
nothing but one continuous statement of the Creative 
Power of Thought. 

The whole Bible is a commentary on the text, "Man 
is the image and likeness of God." And it comments 
on this text sometimes by explaining why, by reason 
of the ONE-ness of the Spirit, this must necessarily 
be so ; sometimes by incitements to emotional states 
calculated to call this power into activity; sometimes 
by precepts warning us against those emotions which 
would produce its inverse action; sometimes by the 
example of those who have successfully demonstrated 
this power, and conversely by examples of those who 
have perverted it; sometimes by statements of the 
terrible consequences that must inevitably follow such 

The Law of Liberty 209 

perversion; and sometimes by glorious promises of 
the illimitable possibilities residing in this wonderful 
power, if used in the right way; and thus it is that 
"all Scripture is profitable for doctrine, for reproof, 
for correction, for instruction in righteousness." 

All this proceeds from the initial assumption with 
which the Bible starts regarding Man, that he is the 
reproduction in individuality of that which God is 
in universality. Start with this assumption, and the 
whole Bible works out logically. Deny it, and the 
Book becomes nothing but a mass of inconsistencies 
and contradictions. The value of the Bible as a store 
house of knowledge and a guide into Life, depends 
entirely on our attitude with regard to its fundamental 

But this proposition contains in itself the Affirma 
tion of our Liberty; and the Gospel preached by 
Jesus amounts simply to this, that if any one realizes 
himself as the reproduction, in conscious individuality, 
of the same principles which the Law of the Old 
Testament bids us recognize in the Divine Mind, he 
will thereby enter upon an unlimited inheritance of 
Life and Liberty. But to do this we must realize the 
Divine image in ourselves on all lines. 

We cannot enter upon a full life of Joy and Liberty 
by trying to realize the Divine image along one line 
only. If we seek to reproduce the Creative Power 
without its correlatives of Wisdom and Love, we 

210 Bible Mystery and Bible Meaning 

shall do so only to our own injury; for there is one 
thing which is impossible alike to God and Man, and 
that is to plant a seed of one sort and make it yield 
fruit of another. We can never get beyond the Law 
that the effect must be of the same nature as the 
cause. To abrogate this Law would be to destroy 
the very foundation of the Creative Power of Thought, 
for then we could never reckon upon what our 
Thought might produce; so that the very same Law 
which places creative power at our disposal, neces 
sarily provides punishment for its misuse and re 
ward for its right employment. 

And this is equally the case along the two other 
lines. To seek development only on the line of 
Knowledge is to contemplate a store of wealth, while 
remaining ignorant of the one fact which gives it any 
value, that it is our own; and, in like manner, to cul 
tivate only Love makes our great motive power evap 
orate in a weak sentimentality which accomplishes 
nothing, because it does not know how and does not 
feel able. So, here we see the force of the Master s 
words when he bids us aim at a perfection like that 
of our "Father" in heaven, a perfection based on the 
knowledge that all being is three-fold in essence and 
one in expression; and that, therefore, we can attain 
Liberty only by recognizing this universal Law in 
ourselves also, and that accordingly the Thought that 

The Law of Liberty 21 1 

sets us free must be a simultaneous movement along 
all three lines of our nature. 

The Divine Mind may be represented by a large 
circle and the individual mind by a small one, but 
that is no reason why the smaller circle should not be 
as perfect for its own area as the larger; and, there 
fore, the initial statement of the Bible that Man is 
the image of God is the charter of Individual Liberty 
for each one, provided we realize that this likeness 
must extend to the whole three-fold unity that is 
ourself and not to a part only. 

Our Liberty, therefore, consists in being ourselves 
in our Wholeness, and this means the conscious exer 
cise of all our powers, whether of our visible or in 
visible personality. It means being ourselves, not try 
ing to be somebody else. 

The principles by which any one ever attains to self- 
expression, whether in the humblest or the most ex 
alted degree, are always the same, for they are uni- 
versals and apply to every one alike, and, therefore, 
we may advantageously study their working in the 
lives of others; but to suppose that the expression of 
these principles is bound to take the same form in 
us that it did in the individual who is the object of 
our hero-worship, is to deny the first principle of mani 
fested being, which is Individuality. 

If some one towers above the crowd it is because 
he has grown to that height, and I cannot permanently 

212 Bible Mystery and Bible Meaning 

attain the same elevation by climbing on his shoulders, 
but only by growing to the same height myself. There 
fore, the attempt to copy a particular individual, how 
ever beautiful his character, is bondage, and a relin 
quishing of our birthright of Selfhood. 

What we have to do in studying those lives which 
we admire, is to discover the universal principles 
which those persons embodied in their way, and then 
set to work to embody them in ours. To do this is to 
realize the Universal I AM manifesting itself in every 
Individuality; and when we see this, we find that the 
statement of the Law of Individual Liberty is the 
declaration that was made to Moses at the burning 
bush, and is the truth which Jesus proclaimed when 
He said that it was the recognition of the I AM that 
would set us free from the Law of bondage and death. 

In speaking of the I AM as the Principle of Life, 
neither Jesus nor Moses used the words personally, 
and Jesus especially avoids any such misconstruction 
by saying "If I bear witnesss of Myself My witness is 
not true"; in other words, He came to set forth, 
not Himself personally, but those great principles 
common to all mankind, of which He exemplified the 
full development. 

When a little child is first told that God made the 
world, it accepts the statement without doubting, but 
immediately and logically follows it up with the ques 
tion, then who made God? And the unsophisticated 

The Law of Liberty 213 

mother very often gives the correct answer, God made 
himself. There is the whole secret, and when we 
come down or rather when we rise to the level of 
these souls whose pure intuitions have not been 
warped by arguments drawn only from the outside 
of things, we see that the principle of continual self- 
creation into all varieties of individuality, affords the 
true clue to all that we are and to all that is around 
us; and when we see this, the teaching regarding the 
I AM in ourselves becomes clear, logical, and simple. 

Then we understand that the Law of our Whole 
Being that which is Cause as well as Effect is the 
reproduction in Individuality of the same power which 
makes the worlds; and when this is understood in its 
Wholeness, we see that this principle cannot, as mani 
fested in us, be in opposition to its manifestation of 
itself in other forms. The Whole must be homo 
geneous that which is homogeneous cannot act 
in opposition to itself and consequently this 
homogeneous principle, which underlies all indi 
viduality, and is the I AM in each, can never 
act contrary to the true Law of Life; therefore, to 
know ourselves as the concentration of this principle 
into a focus of self-recognition, is to be at one with 
the Life-Principle which is all that is in all worlds 
and under all forms. 

It is this recognition of our own Individuality as 
being a reproduction of the Universal Principle in 

214 Bible Mystery and Bible Meaning 

the whole personality that constitutes belief in "the 
Son," or the principle of spiritual sonship, which 
brings us out of the bondage of ignorance and im 
potence into the liberty of knowledge and power. 

But the reader, who is still within the trammels oi 
the traditional exegesis, will probably say, if this be 
so, what is meant by such texts as that contained in 
the fifty-third chapter of Isaiah, "He was wounded 
for our transgressions," etc. ? and the answer is that 
the personality here spoken of is still the same Typical 
Man the Divine Son who is described by Isaiah as 
"the Wonderful Child," only seen from another point 
of view. This is the description of him in his pre 
natal stage, that is, before his manifestation as the 
Son whose Name is Wonderful, Counsellor, etc. 

And this brings us to the consideration of a very 
recondite subject, the question whether "Spirit" ever 
does pass into unconsciousness. Whether from the 
physiological or the psychological side, there is im 
portant evidence tending to the conclusion that "Spirit" 
is never in a condition of unconsciousness ; and if this 
is the case with that concentration of pure Spirit 
which is the individualized I AM in each of us, how 
can we conceive its suffering from those transgressions 
of the Law of our own being, which result in all the 
misery, pain, and death that the world has witnessed. 

If the Spirit in us is the very Impersonation of the 
Law of Life, what woundings, what bruisings it must 

The Law of Liberty 215 

suffer in the course of educating the lower principles 
into self-recognition and spontaneous compliance with 
the true Law of the Individuality in its Wholeness? 

Then we see that it is only by the infinite persist 
ence of the Spirit, in its struggle towards perfecting 
the vehicles of its self-expression, that the Individ 
uality in all its completeness can ever be brought to 
maturity, and the crown set to the work of Evolution 
which commenced far back in the dim unfathomable 
past ; we realize St. Paul s meaning in saying that the 
Spirit groans with unutterable groanings, for it is 
that principle which St. John tells us cannot sin (I. 
John iii. 9, and v. 18), that is, cannot act contrary 
to the true Law of Being; and thus a peculiar emphasis 
is set on the injunctions, "Grieve not the Spirit," 
"Quench not the Spirit," for the individualized Spirit 
is the intensely Living Centre of ourselves the I AM 
that I Myself AM in every one of us. 

The question of the ultimate consciousness of the 
individuality under the outward semblance of uncon 
sciousness, as in trance, or under the conditions induced 
by hypnotism, or anaesthetics, involves problems of a 
scientific character which I hope to have an opportunity 
of discussing on another occasion ; but even supposing 
there is no such latent consciousness of suffering as 
I have suggested, we may well transfer the whole 
description of the fifty-third chapter of Isaiah to the 
conscious sufferings of the outer man. That, at any 

216 Bible Mystery and Bible Meaning 

rate, is a "man of sorrows and acquainted with grief," 
and the reason of these sufferings is the want of 
Wholeness; they are the result of trying to live only 
in one portion of our nature and that the lower 
instead of in the Whole, and, consequently, these suf 
ferings will continue until we realize that even balance 
of all parts of our nature which alone constitutes true 
individuality, or that which is without division. 

By the buffetting of experience, the lower person 
ality is being continually driven to inquire more and 
more into the reason of its sufferings, and as it grows 
in intelligence, it sees that they always result from 
some wilful or ignorant infraction of the Law of 
Things-as-they-are, as distinguished from Things-as- 
they-look; and so by degrees the lower personality 
grows into union with the higher personality, which 
itself is the Law of Things-as-they-are become Per 
sonal, until at last the two are found to be ONE, and 
the Perfected Man stands forth Whole. 

This is the process to which the writer of the Epistle 
to the Hebrews refers, when he says that "though he 
were a son, yet learned he obedience by the things 
which he suffered," thus indicating a course of edu 
cation which can only apply to a personality whose 
evolution is not yet completed. But by these suffer 
ings of the lower personality the salvation of the 
entire individuality is at length accomplished, for 
being thus led to study the Law of the Whole, the 

The Law of Liberty 217 

lower or simply intellectual mentality, at last dis 
covers its relation to the Intuitive and Creative Prin 
ciple, and realizes that nothing short of the harmonious 
union of the two makes a Complete Man. Until this 
recognition takes place, the real meaning of suffering 
is not understood. 

To talk about "the Mystery of Pain" is like talking 
of the mystery of broken glass if we throw a stone 
at a window it is of our own making. We attribute 
our sufferings to "the will of God," simply because we 
can think of nothing else to attribute them to, being 
ignorant alike of ourselves as centres of causation 
and of God as the Universal Life-Principle, which 
cannot will evil against any one. 

So long as we are at this stage of intelligence, we 
esteem the lower personality (the only self we yet 
know) to be "stricken and smitten of God" we put 
it all down to God s account while all the time the 
cause of our wounding and bruising was, not the will 
of God, but our own transgressions and iniquities 
transgression, the infraction of the Law of Causation, 
and iniquity, unequalness, or the want of even balance 
between all portions of our Individuality, without 
which the liberating recognition of our own I AM- 
ness can never take place. 

This reading of this wonderful chapter takes it 
out of the region of merely speculative theology, and 
brings it into a region where we can understand its 

218 Bible Mystery and Bible Meaning 

statements as links in a chain of cause and effect con 
necting the promised redemption with facts that we 
know, and starting from causes whose working is 
obvious to us. 

This reading in no way detracts from the value of 
this passage as a prophecy of the great work of the 
Master, for it is a generic description applicable to 
each, in his degree, who in any way labors or suffers 
for the good of others; and the description is, there 
fore, supremely applicable to Jesus, in whom that 
perfect Individualization of the Divine of which we 
speak was fully accomplished. 

The Law of Man s Individuality is, therefore, the 
Law of Liberty, and equally it is the Gospel of Peace ; 
for when we truly understand the Law of our own 
individuality, we see that the same Law finds its ex 
pression in every one else, and, consequently, we shall 
reverence the Law in others exactly in proportion as 
we value it in ourselves. To do this is to follow the 
golden rule of doing to others what we would they 
should do unto us; and because we know that the 
Law of Liberty in ourselves must include the free use 
of our own creative power, there is no longer any 
inducement to infringe the rights of others, for we 
can satisfy all our desires by the exercise of our 
knowledge of the Law. 

As this comes to be understood, co-operation will 
take the place of competition with the result of remov- 

The Law of Liberty 219 

ing all ground of enmity, whether between individuals, 
classes, or nations; and thus the continual recogni 
tion of the Divine or "highest" principles in our 
selves brings "peace on earth and good-will among 
men" naturally in its train, and it is for this reason 
that the Bible everywhere couples the reign of peace 
on earth with the Knowledge of God. 

The whole object of the Bible is to teach us to be 
ourselves and yet more ourselves. It does not trou 
ble itself with political or social questions, or even 
with those of religious organization, but it goes to the 
root of all, which is the Individual. First set people 
right individually, and they will naturally set them 
selves right collectively. It is only applying to man 
kind the old proverb, "take care of the pence and the 
pounds will take care of themselves"; and, therefore, 
the Bible deals only with the two extremes of the 
scale, the Universal Mind and the Individual Mind. 
Let the relation between these two be clearly under 
stood, and all other relations will settle themselves on 
lines which , however varied in form, will always be 
characterized by individual Liberty working to the 
expression of perfect social harmony. 



IN this chapter I shall endeavor to give a connected 
idea of the general scope and purpose of the 
Master s teachings, the point of which we, in 
great measure, miss by taking particular sayings sep 
arately, and so losing the force which pertains to 
them, by reason of the place they hold in His system 
as a whole. For, be it remembered, Jesus was teach 
ing a definite system, not a creed, nor a ritual, nor a 
code of speculative ethics, but a system resulting from 
the threefold source of spiritual inspiration, intel 
lectual reasoning, and experimental observation, which 
are the three modes in which the Universal Mind 
manifests itself as Conscious Reasoning Power or "the 
Word." And therefore this system combines the re 
ligious, philosophical, and scientific characters, be 
cause it is a statement of the action of universal prin 
ciples at the level where they find expression through 
the human mind. 

As we proceed, we shall find that the basis of this 
system is the same perception of the unity between 
the Expressor and the Expressed, which is also the 


222 Bible Mystery and Bible Meaning 

basis of the teaching of Moses, and which is summed 
up in the significant phrase I AM. Jesus brings 
out the consequences of this Unity in their relation 
to the Individual, and therefore presupposes the teach 
ing of Moses, regarding the Universal Unity, as the 
necessary foundation for its reflection in the individual. 

The great point to be noted, in the teaching of 
Jesus, is His statement of the absolute liberty of the 
individual. That was the subject of His first dis 
course in the synagogue of Nazareth (Luke iv. 16) ; 
He continued His teaching with the statement, "the 
truth shall make you free"; and He finished it with 
the final declaration before Pilate, that He had come 
into the world to the end that He should bear witness 
to the Truth (John xviii. 37). Thus, to teach us 
the knowledge of Liberating Truth was the beginning, 
the middle, and the end of the great work which the 
Master set before Him. 

Now, there are two facts about this teaching that 
deserve our special attention. The first is that the 
perfect liberty of the individual must be in accordance 
with the will of God; for on any other supposition 
Jesus would have been teaching rebellion against the 
Divine will; and, therefore, any system of religion 
which inculcates blind submission to adverse circum 
stances, as submission to the will of God, must do so 
at the cost of branding Jesus as a leader of rebellion 
against the Divine authority. 

The Teaching of Jesus 223 

The other point is that this freedom is represented 
simply as the result of coming to know the Truth. 
If words mean anything, this means that Liberty in 
truth exists at the present moment, and that what 
keeps us from enjoying it__i_s simply- our. .ignorance of 
the fact. In other words, the Master s teaching is 
that the essential, and, therefore, ever-present Law 
of each individual human life is absolute Liberty 
it is so in the very nature of Being, and it is only 
our ingrained belief to the contrary that keeps us in 
bondage to all sorts of limitation. 

Of course, it is easy to explain away all that the 
Master said, by interpreting it in the light of our past 
experiences; but these experiences themselves consti 
tute the very bondage from which He came to deliver 
us, and, therefore, to do this is to destroy His whole 
work. We do not require His teaching to go back 
to the belittling and narrowing influence of past ex 
periences; we do that naturally enough so long as 
we remain ignorant of any other possibilities. It is 
just this being tied up that we want to get loose from, 
and He came to tell us that, when we know the 
Truth, we shall find we are not tied up at all. If we 
hold fast to the initial teaching of Genesis, that the 
Divine Principle makes things by itself becoming 
them, then it follows that when it becomes the indi 
vidual man, it cannot have any other than its own 
natural movement in him ; that is, a continual push- 

224 Bible Mystery and Bible Meaning 

ing forward into fuller and fuller expression of itself, 
which, therefore, becomes fuller and fuller life in 
the individual; and, consequently, anything that tends 
to limit the full expression of the individual life must 
be abhorrent to the Universal Mind expressing itself 
in that individuality. 

Then comes the question as to the way in which 
this truth is to be realized, and the practical way in 
culcated by the Master is very simple; it is only that 
we are to take this truth for granted, that is all. We 
may be ready to exclaim that this is a large demand 
upon our faith, but after all it is the only way in which 
we ever do anything. We take all the operations of 
the Life-principle in our physical body for granted, 
and what is wanted is a similar confidence in the work 
ing of our spiritual faculties. 

We trust our bodily powers because we assume 
their action as the natural Law of our being; and in 
just the same way we can only use our interior powers, 
by tacitly assuming them to be as natural to us as 
any others. We must bear in mind that from first 
to last the Master s teaching was never other than a 
veiled statement of Truth: He spoke "the word" to 
the people in parables, and "without a parable spake 
He not unto them" (Matt. iv. 34). It is indeed added 
"and when they were alone He expounded all things 
to His disciples"; but if we take the interpretation of 
the parable of the sower as a sample, we can see how 

The Teaching of Jesus 22$ 

very far these expositions were from being a full and 
detailed explanation. 

The thickest and outermost veil is removed, but we 
are still very far from that plain speaking among "the 
full-grown" which St. Paul tells us was equally dis 
tant from his own writing to the Corinthians. I 
say this on the best authority, that of the Master 
Himself. We might have supposed that in that last 
discourse, which commences with the fourteenth 
chapter of St. John s Gospel, He had withdrawn the 
final veil from His teaching; but, no, we have His 
own words for it that even this is a veiled statement 
of the Truth. He tells His disciples that the time 
when He shall show them plainly of "the Father" is 
still future (John xiv. 25). 

He left the final interpretation to be given by the only 
possible interpreter, the Spirit of Truth, as the real 
significance of His words should in time dawn upon 
each of His hearers, with an inner meaning that would 
be none other than the revelation of The Sacred 
Name. As this meaning dawns upon us we find 
that Jesus no longer speaks to us in proverbs, but 
that His parables tell us plainly of "the Father," and 
our only wonder is that we did not discern His true 
meaning long ago. 

He is telling us of great universal principles which 
are reproduced everywhere and in everything with 
special reference to their reproduction on the plane 

226 Bible Mystery and Bible Meaning 

of Personality. He is not telling us of rules which 
God has laid down in one way, and could, had He 
chosen, have laid down in another, but of universal 
Laws which are the very Being of God, and which 
are, therefore, inherent in the constitution of Man. 
Let us, then, examine some of His sayings in this 

The thread on which the pearls of the Master s 
teaching are strung together, is that Perfect Liberty 
is the natural result of knowing the Truth. "When 
you find what the Truth really is, you will find it to 
be that you are perfectly free," is the centre from 
which all His other statements radiate; but the final 
discovery cannot be made for you, you must each 
make it for yourself, therefore, "he that hath ears to 
hear let him hear." 

This is nowhere brought out more clearly than in 
the parable of the Prodigal Son. The fact of son- 
ship had never altered for either of the two brothers, 
but in different ways they each missed the point of 
their position as sons. The one limited himself by 
separating off a particular share of the Father s goods 
for himself, which, just because of being a limited 
share and not the whole, was speedily exhausted, leav 
ing him in misery and want. 

The other brother equally limited himself by sup 
posing that he had no power to draw from his Father s 
stores, but must wait till he in some way acquired a 

The Teaching of Jesus 227 

specific permission to do so, not realizing his inherent 
right, as his Father s son, to take whatever he wanted. 

The one son took up a false idea of independence, 
thinking it consisted in separating himself and, to use 
an expressive vulgarism, in being entirely "on his 
own hook," while the other, in his recoil from this con 
ception, went to the opposite extreme, and believed 
himself to have no independence at all. 

The younger son s return, so far from extinguishing 
the instinct of Liberty, gratified it to the full, by plac 
ing him in a position of honor and command in his 
Father s house; and the elder sen is rebuked with 
the simple words, "Why wait for me to give you what 
is yours already? All that I have is thine." It would 
be impossible to state the relation between the Indi 
vidual Mind and the Universal Mind more clearly 
than in this parable, or the two classes of error which 
prevent us from understanding and utilizing this re 

The younger brother is the man who, not realizing 
his own spiritual nature, lives on the resources of the 
lower personality, till their failure to meet his needs 
drives him to look for something which cannot thus 
be exhausted, and eventually he finds it in the recog 
nition of his own spiritual being as his inalienable 
birthright, because he was made in the image and 
likeness of God, and could not by any possibility have 
been created otherwise. 

228 Bible Mystery and Bible Meaning 

Gradually, as he becomes more and more conscious 
of the full effects of this recognition, he finds that 
"the Father" advances to meet him, until at last they 
are folded in each other s arms, and he realizes the 
true meaning of the words, "I and my Father are 
ONE." Then he learns that Liberty is in union and 
not in separation, and realizing his identity with the 
Infinite he finds that all its inexhaustible stores are 
open to him. 

This is not rhapsody but simple fact, which becomes 
clear if we see that the only possible action of the un- 
differentiated Life-Principle must be to always press 
forward into fuller and fuller expression of itself, in 
particular forms of life, in strict accordance with the 
conditions which each form provides for its manifes 
tation. And when any one thoroughly grasps this 
principle of the differentiation through form of an 
entirely undistributed universal potential, then he will 
see that the mode of differentiation depends on the di 
rection in which the specializing entity is reaching 

If he further gets some insight into the boundless 
possibilities which must result from this, he will realize 
the necessity, before all things, of seeking to repro 
duce in individuality that Harmonious Order which 
is the foundation of the universal system. 

And, since he cannot particularize the whole Infinite 
at a single stroke, which would be a mathematical im- 

The Teaching of Jesus 229 

possibility, he utilizes its boundless stores by par 
ticularizing, from moment to moment, the specific de 
sires, powers, and attractions, which at that moment 
he requires to employ. 

And, since the Energy from which he draws is in 
finite in quantity and unspecialized in quality, there is 
no limit either of extent or kind to the purposes for 
which he may employ it. But he can only do this by 
abiding in "the Father s" house, and by conforming to 
the rule of the house which is the Law of Love. 

This is the only restriction, if it can be called a 
restriction to avoid using our powers injuriously; and 
this restriction becomes self-obvious, when we con 
sider that the very thing which puts us in possession 
of this limitless power of drawing from the Infinite 
is the recognition of our identity with the Universal 
One, and that any employment of our powers to the 
intentional injury of others is in itself a direct denial 
of that "unity of the Spirit which is the bond of 

The binding power (religio) of Universal Love is 
thus seen to be inherent in the very nature of the 
Liberty, which we attain by the Knowledge of the 
Truth ; but except this there is no other restriction. 
Why? Because, by the very hypothesis of the case, 
we are employing First Cause when we consciously 
use our creative power with the knowledge that our 
Thought is the individual action of the same Spirit 

230 Bible Mystery and Bible Meaning 

which, in its universal action, is both the Cause and 
the Being of every mode of manifestation; for the 
great fact which distinguishes First Cause from sec 
ondary causation is its entire independence of all 
conditions, because it is not the outcome of conditions 
but itself creates them it produces its own conditions 
step by step as it goes along.* 

If, therefore, the Law of Love be taken as the 
foundation, any line of action can be worked out suc 
cessfully and profitably; but this does not alter the 
fact that a higher degree of intelligence will see a 
much wider field of action than a lower one, and, 
therefore, if our field of activity is to grow, it can 
only be as the result of the growth of our intelligence ; 
and, consequently, the first use we should make of 
our power of drawing from the Infinite should be 
for steady growth in understanding. 

Life is the capacity for action and enjoyment, and, 
therefore, any extension of the field for the exercise 
of our capacities is an increase of our own livingness 
and enjoyment, and so the continual companionship 
of the Spirit of Truth, leading us into con 
tinually expanding perception of the limitless pos 
sibilities that are open to ourselves and to the whole 
race, is the supreme Vivifying Influence; and thus 

*For fuller explanation regarding our use of First Cause, 
see my Edinburgh Lectures on Mental Science. 

The Teaching of Jesus 231 

we find that the Spirit of Truth is identical with the 
Spirit of Life. 

It is this consciousness of companionship that is 
the Presence of the Father; and it is in returning to 
this Presence and dwelling in it that we get back to 
the Source of our own spiritual nature, and so find 
ourselves in possession of boundless possibilities with 
out any fear of misusing them, because we do not 
seek to be possessors of the Divine Power without be 
ing possessors of the Divine Love and Wisdom also. 

And the elder brother is the man who has not thrown 
off the Divine guidance as the younger had done, but 
who has realized it only in the light of a restriction. 
Always his question is "Within what limits may I 
act ?" and, consequently, starting with the idea of limi 
tation, he finds limitation everywhere ; and thus, 
though he does not go into a far country like his 
brother, he relegates himself to a position no better 
than that of a servant his wages are measured by 
his work, his creeds, his orthodoxies, his limitations of 
all sorts and descriptions, which he imagines to be of 
Divine appointment, while all the time he has im 
ported them himself. 

But him also "the Father" meets with the gracious 
words, "Son, thou art ever with me, and all that I 
have is thine"; and, therefore, as soon as this elder 
brother becomes sufficiently enlightened to perceive 
that all the elements of restriction in his beliefs, save 

232 Bible Mystery and Bible Meaning 

only the Law of Love, have no place in the ultimate 
reality of Life, he too re-enters the house, now no 
longer as a servant but as a son, and joins in the 
festival of everlasting joy. 

We find the same lesson in the parable of the 
Talents. The use of the powers and opportunities 
we have, just where we are now, naturally opens up 
sequences by which still further opportunities, and, 
consequently, higher development of our powers be 
come possible ; and these higher developments in their 
turn open the way to yet further expansion, so that 
there is no limit to the process of growth other than 
what we set to it by denying or doubting the prin 
ciple of growth in ourselves, which is what is meant 
by the servant burying his talent in the earth. 

"The lord" is the Living Principle of Evolution 
which obtains equally on all planes, and nothing has 
been more fully established by science than the Law 
that as soon as progress stops retrogression begins, 
so that it is only by continual advance we can escape 
the penalty with which Professor Aytoun threatens 
us in his humorous verses, that we shall 

"Return to the monad from which we all sprang, 
Which nobody can deny." 

But on the other hand, the employment of our fac 
ulties and opportunities, so far as we realize them, 
is, by the same Law, certain to produce its own re- 

The Teaching of Jesus 233 

ward. By being faithful over a few things we shall 
become rulers over many things, for God is not un 
mindful to forget your labor of love, and so day by 
day we shall enter more and more fully into the joy 
of our Lord, 

The same idea is repeated in the parable of the 
man who contrived to get into the wedding feast 
without the wedding garment. The Divine Marriage 
is the attainment by the individual mind of conscious 
union with the Universal Mind or "the Spirit"; and 
the feast, as in the parable of the Prodigal Son, sig 
nifies the joy which results from the attainment of 
Perfect Liberty, which means power over all the re 
sources of the universe, whether within us or around 

Now, as I have already pointed out, the only way 
in which this power can be used safely and profitably 
is through that recognition of its Source, which makes 
it in all points subservient to the Law of Love, and 
this was precisely what the intruder did not realize. 
He is the type of the man who fails in exactly the 
opposite way to the servant who buries his Lord s 
talent in the earth. This man has cultivated his 
powers to the uttermost, and so is able to enter along 
with the other guests. He has attained that Knowl 
edge of the Laws of the spiritual side of Nature 
jwhich gives him a place at that Table of the Lord, 
which is the storehouse of the Infinite; but he has 

234 Bible Mystery and Bible Meaning 

missed the essential point of all his Knowledge, the 
recognition that the Law of Power is one with the 
Law of Love, and so, desiring to separate the Divine 
Power from the Divine Love, and to grasp the one 
while rejecting the other, he finds that the very Laws 
of which he has made himself master, by his knowl 
edge, overwhelm him with their own tremendousness, 
and by their reflex action become the servants who 
bind him hand and foot, and cast him into the outer 
darkness. The Divine Power can never be separated 
with impunity from the Divine Love and Guidance. 

The parable of the unjust steward is based upon 
the Law of the subjective nature of individual life. 
As in all the parables, "the lord" is the supreme Self- 
evolving Principle of the universe, which, relatively 
to us, is purely subjective, because it acts in and 
through ourselves. As such it follows the invariable 
Law of subjective mind, which is that of response 
to any suggestion that is impressed upon it with suf 
ficient power.* 

Consequently, "the lord" does not dispute the cor 
rectness of the accounts rendered by the steward, but, 
on the contrary, commends him for his wisdom in 
recognizing the true principle by which to escape the 
results of his past mal-administration of the estate. 

*I have discussed tihs subject at greater length in my 
Edinburgh Lectures on Mental Science. 

The Teaching of Jesus 235 

St. Paul tells us that he is truly approved "whom 
the Lord commendeth," and the commendation of the 
steward is unequivocally stated by Jesus, and, there 
fore, we must realize that we have here the state 
ment of some principle which harmonizes with the 
Life-giving tendency of the Universal Spirit. And 
this principle is not far to seek. It is the acceptance 
by "the Lord" of less than the full amount due to 

It is the statement of Ezekiel xviii. 22, that if the 
wicked man forsake his way "he shall surely live and 
not die. All his transgressions that he hath com 
mitted shall not be mentioned unto him; in his right 
eousness that he hath done he shall live." It is what the 
Master speaks of as agreeing with the adversary while 
we are still in the way with him ; in other words, it 
is the recognition that because the Laws of the uni 
verse are not vindictive but simply causal, therefore, 
the reversal of our former mis-employment of First 
Cause, which in our case is our Thought demonstrated 
in a particular line of action, must necessarily result 
in the reversal of all those evil consequences which 
would otherwise have flowed from our previous 

I have enlarged in a previous chapter on the opera 
tion of the Law of Suggestion with regard to the 
question of sacrifice; and when we either see that 
the Law of Sacrifice culminates in No Sacrifice, or 

236 Bible Mystery and Bible Meaning 

reach the place where we realize that a Great and 
Sufficient Sacrifice has been offered up once for all, 
then we have that solid ground of suggestion which 
results in the summing-up of the whole Gospel in the 
simple words, "Don t do it again." 

If we once realize the great truth stated in Psalm 
xviii. 26 and II. Samuel xxii. 27, that the Divine 
Universal Spirit always becomes to us exactly the 
correlative of our own principle of action, and that it 
does so naturally by the Law of Subjective Mind, 
then it must become clear that it can have no vindictive 
power in it, or, as the Bible expresses it, "Fury is not 
in Me" (Isaiah xxvii. 9). 

But for the very same reason we canot trifle with 
the Great Mind by trying to impress one character 
upon it by our thought, while we are impressing 
another upon ourselves by our actions. This is to 
show our ignorance of the nature of the Law with 
which we are dealing; for a little consideration will 
show us that we cannot impress two opposite sug 
gestions at the same time. The man who tried to do 
so is described in the parable of the servant, who threw 
his fellow-servant into prison after his own debt had 
been cancelled. The previous pardon availed him 
nothing, and he was cast into prison till he should 
pay the uttermost farthing. 

The meaning becomes evident when we see that 
what we are dealing with is the supreme Law of our 

The Teaching of Jesus 237 

own being. We do not really believe what we do 
not act up to ; if, therefore, we cast our fellow-servant 
into prison, no amount of philosophical speculation 
in an opposite direction will set us at liberty. Why? 
Because our action demonstrates that our real belief 
is in limitation. Such compulsion can only proceed 
from the idea that we shall be the poorer, if we do 
not screw the money out of our fellow-servant, and 
this is to deny our own power of drawing from the 
Infinite in the most emphatic manner, and so to de 
stroy the whole edifice of Liberty. 

We cannot impress upon ourselves too strongly the 
impossibility of living by two contradictory principles 
at the same time. And the same argument holds 
good when we conceive that the debt is due to our 
injured feelings, our pride, and the like the prin 
ciple is always the same; it is that perfect Liberty 
places us above the reach of all such considerations, 
because by the very hypothesis of being absolute free 
dom, it can create far more rapidly than any of our 
fellow-servants can run up debts; and our attitude 
towards those who are thus running up scores should 
be to endeavor to lead them into that region of ful 
ness where the relation of debtor and creditor cannot 
exist, because it becomes merged in the radiation of 
creative power. 

But perhaps the most impressive of all the parables 
was that in which, on the night when He was be- 

238 Bible Mystery and Bible Meaning 

trayed, the Master expressed the great mystery of 
God and Man by symbolic action rather than by words, 
girding Himself with a towel and washing the dis 
ciples feet. He assured Peter that though the mean 
ing of this symbolic act was not apparent at the time, 
it should become clear later on. 

A wonderful light is thrown on this dramatization 
of a great principle by comparing it with the Master s 
utterance in Luke xiii. 35-37. The idea of girding 
is very conspicuous in that parable. First, we are 
bidden to have our loins girded and our lights burn 
ing, like unto men that wait for their Lord. Then 
we are told that, if the servants are found thus pre 
pared, when the Lord does come the positions will be 
reversed, and He will make them sit down and will 
gird Himself and serve them. 

Now, what Jesus in this parable taught in words, 
He taught on the night of the Last Supper in acts. 
There is a strict parallel ; in both cases the Master, the 
Lord, girds Himself and serves those who had hitherto 
accounted themselves His servants. The emphatic 
reduplication of this parable shows that here we have 
something of the very highest importance presented 
to us; and, undoubtedly, it is the veiled statement of 
the supreme mystery of individual being. And this 
mystery is the raising to the highest spiritual levels 
of the old maxim that Nature will obey us in propor 
tion as we first obey Nature. This is the ordinary 

The Teaching of Jesus 239 

rule of all science. The universal principles can never 
act contrary to themselves, whether on the spiritual 
or the physical level, and, therefore, unless we are 
prepared by study of the Law and obedience to it, 
we cannot make use of these principles at any level; 
but granted such preparation on our part, and the Law 
becomes our humble servant, obeying us in every par 
ticular on the one condition that we first obey it. 

It is thus that modern science has made us masters 
of a world of power which, for all practical purposes, 
did not exist in the times of the Tudors ; and, trans 
ferring this truth to the highest and innermost, to the 
very Principle of Life itself, the meaning becomes 
plain. Because the Life-Principle is not something 
separate from ourselves, but is the Supporter of our 
individuality, therefore, the more we understand and 
obey its great generic Law, the more fully shall we 
be able to make any specific applications of it that we 
like. But on one condition. We must be washed. 
"If I wash thee not thou hast no part with Me," were 
the words of the Master. He spoke as the conscious 
mouthpiece of the Universal Spirit, and this must, 
therefore, be taken as the personal utterance of the 
Spirit itself; and seen in this light the meaning be 
comes clear ; we must first be cleansed by the Spirit. 

And here we meet with another symbolical fact of 
the highest importance. This dramatization of the 
final truth of spiritual knowledge took place after 

240 Bible Mystery and Bible Meaning 

the supper was ended. Now, as we all know, the 
supper was itself of supreme symbolical significance. 
It was the Jewish Passover and the Christian Com 
memoration, and tradition tells us it was also the 
symbolic act by which, throughout antiquity, the 
highest initiates signified their identical realization 
of Truth, however apparently separated by outward 
forms or nationality. 

We find these mystical emblems of bread and wine 
presented to Abraham by Melchizedek, himself the 
type of the man who has realized the supreme truth 
of the birth which is "without father, without 
mother, without beginning of days or end of years"; 
and, therefore, if we would grasp the full meaning 
of the Master s action on that last night, we must 
understand the meaning of the symbolic meal of which 
He and His followers had just partaken. Briefly 
stated, it is the recognition by the participant of his 
unity with, and power of appropriating, the Divine 
in its twofold mode of Spirit and Substance. 

Science and Religion are not two separate things. 
They both have the same object, to bring us nearer 
and nearer to the point where we shall find ourselves 
in touch with the ONE Universal Cause. There 
fore, the two were never dissociated by the greatest 
thinkers of antiquity, and the inseparableness of 
energy and matter, which is now recognized by the 
most advanced science as the starting-point of all its 

The Teaching of Jesus 241 

speculations, is none other than the old, old doctrine 
of the identity of Spirit and ultimate Substance. 

Now, it is this twofold nature of the Universal 
First Cause that is symbolized by bread and wine. 
The fluid and the solid, or Spirit and Substance, as 
the two universal supports of all manifested Forms 
these are the universal principles which the two typ 
ical elements signify. But in order that the individual 
may be consciously benefited by them, he must recog 
nize his own participation in them, and he denotes 
his Knowledge on this point by eating the bread and 
drinking the wine; and his intention in so doing is 
to signify his recognition of two great facts ; one, that 
he lives by continually drawing from the Infinite 
Spirit in its twofold unity; and the other, that he not 
only does this automatically, but also has power to 
consciously differentiate the Universal Energy for 
any specific purpose that he will. 

Now, this combination of dependence and control 
could not be more perfectly symbolized than by the 
acts of eating and drinking we cannot do without 
food, but it is at our own discretion to select what 
and when we shall eat. And if we realize the true 
meaning of "the Christ," we shall see that it is that 
principle of Perfected Humanity which is the highest 
expression of the Universal Spirit-Substance; and 
taken in this sense, the bread and wine are fitting 
emblems of the flesh and blood, or Substance and 

242 Bible Mystery and Bible Meaning 

Spirit, of "the Son of Man," the ideal Type of all 

And so it is that we cannot realize the Eternal Life 
except by consciously partaking of the innermost Life- 
Principle, with due recognition of its true nature 
not meaning the mere observance of a ceremonial rite, 
however august in its associations, and however useful 
as a powerful suggestion ; but meaning personal recog 
nition of the Supreme Truth which that rite signifies. 

This, then, was the meaning of the symbolic meal 
which had just concluded. It indicated the partici 
pant s recognition of his union with the Universal 
Spirit, as being the supreme fact on which his indi 
vidual life was based, the ultimate of all Truth. Now, 
the word rendered "washed," in John xiii. 10, is 
more correctly given in the Revised Version as 
"bathed," a word which signifies total immersion. But 
no "bathing" had taken place on this occasion; to 
what, then, did Jesus allude when He spoke to His 
disciples as men who had been "bathed"? It is pre 
cisely that which, in Ephesians v. 26, is spoken of as 
"the washing of water by the word"; "water" being, 
as we have already seen, the Universal Substance, and 
"the word" the synonym for that Intelligence which is 
the very essence of Spirit. The meaning, then, is that 
by partaking of this symbolic meal they had signified 
their recognition of their own total immersion in the 
ONE Universal Divine Being, which is at once both 

The Teaching of Jesus 243 

Spirit and Substance; and since they could not con 
ceive of It otherwise than as Most Holy, this recog 
nition must thenceforward have a purifying influence 
upon the whole man. 

This great recognition does not need to be repeated 
seen once it is seen for ever; and, therefore, "he 
that is washed needeth not save to wash his feet, but 
is clean every whit." But though the principle is 
grasped which, of course, is the substantial founda 
tion of the new life immediate perfection does not 
follow. Very far from it. And so we have to come 
day by day to the Spirit, for the washing away of 
those stains which we contract in our daily walk 
through life. "If we say that we have no sin, the 
truth is not in us; but if we confess our sin, He is 
faithful and just to forgive us our sin and to cleanse 
us from all unrighteousness." 

It is this daily confession, not to man, but to the 
Divine Spirit Itself, which produces the daily cleans 
ing, and thus Its first service to us is to wash our 
feet. If we thus receive the daily washing, we shall, 
day by day, put away from us that sense of separa 
tion from the Divine Universal Mind, which only the 
conscious retention of guilt in the heart can produce, 
after once we have been "bathed" by the recognition 
of our individual relation to It; and if our study of 
the Bible has taught us anything, it has taught us that 

244 Bible Mystery and Bible Meaning 

the very Essence of Life is in its identity and unity 
throughout all forms of manifestation. 

To allow ourselves, therefore, to remain conscious 
of separation from the Spirit of the Whole is to ac 
cept the idea of Disintegration, which is the very prin 
ciple of death; and if we thus accept death at the 
fountain-head, it must necessarily spread through the 
whole stream of our individual existence and poison 
the waters. But it is inconceivable that any one who 
has once realized the Great Unity, should ever again 
willingly remain in conscious separation from it, and, 
therefore, immediate open-hearted approach to the 
Divine Spirit is the ever ready remedy as soon as any 
consciousness of separation makes itself felt. 

And the symbol includes yet another meaning. If 
the bathing or total immersion signifies our unity with 
the Spirit of the Whole, then the washing of the feet 
must signify the same thing in a lesser degree, and 
the meaning implied is the ever-present attendance of 
the Infinite Undiflerentiated Spirit ready to be dif 
ferentiated by us to any daily service, no matter how 
lowly. Seen in this light, this acted parable is not a 
mere reminder of our imperfection, which, unless 
corrected by a sense of power, could only be a per 
petual suggestion of weakness that would incapaci 
tate us from doing anything; but it indicates our con 
tinual command over all the resources of the Infinite, 
for every object that all the endless succession of 

The Teaching of Jesus 245 

days can ever bring before us. We may draw from 
it what we like, when we like, and for what purpose 
we like ; nothing can prevent us but ignorance or con 
sciousness of separation. 

The idea thus graphically set forth, was expanded 
throughout that marvellous discourse with which the 
Master s ministry in His mortal body terminated. 
As ever, His theme was the perfect Liberty of the 
individual resulting from recognition of our true re 
lation to the Universal Mind. The ONE great I 
AM is the Vine, the lesser ones are the branches. We 
cannot bear fruit except we abide in the Vine; but 
abiding in it there is no limit to the developments we 
may attain. 

The Spirit of Truth will guide us into all Truth, 
and the possession of all Truth must carry the pos 
session of all Power along with it; and since the 
Spirit of Truth can be none other than the Spirit 
of Life, to be guided into all Truth must be to be 
guided into the Power of an endless life. 

This does not need our removal from the world: 
"I pray not that Thou shouldest take them out of the 
world, but that Thou shouldest keep them from the 
evil." What is needed is ceasing to eat of that poi 
sonous fruit, the tasting of which expelled Man from 
the Paradise he is designed to inhabit. The true rec 
ognition of the ONE leaves no place for any other; 
and if we follow the Master s direction not to esti- 

246 Bible Mystery and Bible Meaning 

mate things by their superficial appearance, but by their 
central principle of being, then we shall find that 
nothing is evil in essence, and that the origin of evil 
is always in a wrong application of what is good in 
itself, thus bringing us back to the declaration of the 
first chapter of Genesis, that God saw all that He 
had created, "and behold it was very good." 

If, then, we realize that our Liberty resides in the 
creative power of our Thought, we shall see the im 
mense importance of recognizing the essence of things 
as distinguished from the misplaced order in which 
we often first become acquainted with them. If we 
let our Thought dwell on an inverted order we per 
petuate that order; but if, going below the surface, 
we fix our Thought upon the essential nature of 
things, and see that it is logically impossible for any 
thing to be essentially bad which is a specific expres 
sion of the Universal Good, then we shall in our 
Thought call all things good, and so help to bring 
about that golden age when the old inverted order 
shall have passed away, and a new world of joy and 
liberty shall take its place. 

This, then, is briefly the line followed by the Mas 
ter s teaching, and His miracles were simply the nat 
ural outcome of His perfect recognition of His own 
principles. Already the unfolding recognition of 
these principles is beginning to produce the same re- 
feults at the present day, and the number of well- 

The Teaching of Jesus 247 

authenticated cures effected by mental means increases 
every year. And this is precisely in accordance with 
Jesus own prediction. He enumerated the signs 
which should follow those who really believed what 
He really taught, and in so saying He was simply 
making a statement of cause and effect. He never 
set up His power as proof of a nature different from 
our own; on the contrary, He said that those who 
learned what He taught should eventually be able to 
do still greater miracles, and He summed up the whole 
position in the words, "the disciple when he is per 
fected shall be as his Master." 

Again, He laid special stress on the perfect nat 
uralness of all that He taught, by guarding us against 
the error of supposing that the intervention of any 
intermediary was required between us and "the 
Father." If we could assign such a position to any 
being it would be to Himself, but He emphatically dis 
claims it. "In that day ye shall ask in My name; and 
I say not unto you that I will pray the Father for you, 
for the Father Himself loveth you, because ye have 
loved Me and believed that I came forth from the 
Father" (John xvi. 26). If the student has realized 
what has been said in the chapter on "the Sacred 
Name," he will see that the opening words of this 
utterance can be nothing else than a statement of 
universal Truth ; and that the love and belief in Him 
self, spoken of in the concluding clause, are the love 

248 Bible Mystery and Bible Meaning 

of this Truth exhibited in its highest form as Man 
evolved to perfection, and belief in the power of the 
Spirit to produce such an evolution. 

I do not say that there is nothing personal in the 
statement; on the contrary, it is eminently personal 
to "the Man Christ Jesus," but as the Type of Per 
fected Humanity the first-fruit of the further evolu 
tion which is to complete the pyramid of manifested 
being upon earth by the introduction of the Fifth 
Kingdom, which is that of the Spirit. 

When we realize what is accomplished in Him, 
we see what is potential in ourselves; and since we 
have now reached the point beyond which any fur 
ther evolution can only result from our conscious co 
operation with the evolutionary principle, all our fu 
ture progress depends on the extent to which we do 
recognize the potentialities contained in our own in 

Therefore, to realize the manifestation of the Di 
vine which Jesus stands for, and to love it, is the 
indispensable condition for attaining that access to 
"the Father" which means the full development in 
ourselves of all the powers of the Spirit. 

The point which rivets our attention in this ut 
terance of the Master s is the fact that we do not 
need the intervention of any third party to beseech 
"the Father" for us, because "the Father" Himself 
loves us. This statement, which we may well call 

The Teaching of Jesus 249 

the greatest of all the teachings of Jesus, setting us 
free, as it does, from the cramping influences of a 
limited and imperfect theology, He has bracketed 
together with the recognition of Himself; and there 
fore, if we would follow His teaching, we cannot 
separate these two things which He has joined; but 
if we realize in Him the embodiment of the Divine 
Ideal of Humanity, His meaning becomes clear 
it is that our recognition of this ideal is itself the 
very thing that places us in immediate touch with 
"the Father." 

By accepting the Divine Ideal as our own, we pro 
vide the conditions under which the Undifferentiated 
Universal Subconscious Mind becomes able to differ 
entiate Itself into the particular and concrete expres 
sion of that Potential of Personality which is eter 
nally inherent in It ; and thus, in each one who realizes 
the Truth which the Master taught, the Universal 
Mind attains an individualization capable of con 
sciously recognizing Itself. 

To attain this is the great end of Evolution, and 
in thus gaining Its end the ONE becomes the MANY, 
and the MANY return into the ONE; not by an 
absorption depriving them of individual identity, 
which would be to stultify the entire operation of the 
Spirit in Evolution by simply ending where it had 
begun, but by impressing upon innumerable indi 
vidualities the perfect and completed likeness of that 

250 Bible Mystery and Bible Meaning 

Original in the potential image of which they were 
first created. 

The entire Bible is the unfolding of its initial state 
ment that Man is made in the image of God, and the 
teaching of Jesus is the proclamation and demonstra 
tion of this Truth in its complete development, the 
Individual rejoicing in perfect Life and Liberty be 
cause of his conscious ONE-ness with the Universal. 

The teaching of Jesus, whether by word or deed, 
may, therefore, be summed up as follows. He says 
in effect to each of us: What you really are in es 
sence is a concentration of the ONE Universal Life- 
Spirit into conscious Individuality if you live from 
the recognition of this Truth as your starting-point, 
it makes you Free. You cannot do this so long as 
you imagine that you have one centre and the Infinite 
another you can only do it by recognizing that the 
two centres coincide, and that That which, as being 
Infinite, is incapable of centralization in Itself, finds 
centre in you. 

Think of these things until you see that it is im 
possible for them to be otherwise, and then step for 
ward in perfect confidence, knowing that the uni 
versal principles must necessarily act with the same 
mathematical precision in yourself, that they do in 
the attractions of matter or in the vibrations of ether. 
His teaching is identical with the teaching of Moses, 
that there is only ONE Being anywhere, and that 

The Teaching of Jesus 251 

the various degrees of its manifested consciousness 
are to be measured by one standard the recognition 
of the meaning of the words I AM. 

I have endeavored to show that the Bible is neither 
a collection of traditions belonging only to a petty 
tribe, nor yet a statement of dogmas which can give 
no account of themselves beyond the protestation that 
they are mysteries which must be accepted by faith 
which faith, when we come to analyze it, consists 
only in accepting the bare assertion of those very 
persons who, when we ask them for the explanation 
of the things they bid us believe, are unable to give 
any explanation beyond the word "MYSTERY." 

The true element of Mystery we shall never get 
rid of, for it is inherent in the ultimate nature of all 
things; but it is an element that perpetually unfolds, 
inviting us at each step to still further inquiry by 
satisfactorily and intelligently answering every ques 
tion that we put in really logical succession, and 
thus the Mystery continually opens out into Mean 
ing and never pulls us up short with an anathema 
for our irreverence in daring to inquire into Divine 

When the interrogated is driven to the fulmination 
of anathemas, it is very plain that he has reached the 
end of his tether. As Byran says in "Don Juan" 

"He knew not what to say, and so he swore"; 
and therefore this mode of answering a question 

252 Bible Mystery and Bible Meaning 

always indicates one of two things, ignorance of the 
subject or intentional concealment of facts, and on 
either alternative, any "authority" which thus only 
tells us to "shut up" thereby at once loses all claim 
to our regard. Every undiscovered fact in the great 
Universal Order is a Divine Secret until we find the 
key that unlocks it; but the Psalmist tells us that 
the secret of the Lord is with them that fear Him, 
and the Master says that there is nothing hidden 
that shall not be revealed. 

To seek, therefore, to understand the great prin 
ciples on which it is written, so far from being an 
act of presumption, is the most practical proof we 
can give of our reverence for the Sacred Volume; 
and if the foregoing pages have in any way helped 
the reader to see in the Bible a statement of the 
w.orking of Laws, which are inherent in the nature 
of things and follow an intelligible sequence of cause 
and effect, my purpose in writing will be answered. 

The limited space at my disposal has allowed me 
only to treat the whole subject in an introductory 
manner, and in particular I have not yet shown the 
method by which the ONE Universal Principle fol 
lows out an exclusive line of unfoldment, building up 
a "Qhosen People* by a process of natural selection 
culminating in the Great .Central Figure of the Gos 
pels. It does this without in any way departing from 
its universal character, for it is that Power which 

The Teaching of lesus 253 

cannot deny itself; but it does it as a consequence of 
this very universality, and upon the importance of this 
specialized action of the Universal Principle to the 
future development of the race, it is impossible to 
lay too much stress. 

The Bible tells us that there is such a special se 
lection, and if we have found truth in its more gen 
eral statements, we may reasonably expect to find the 
same truth in its more specialized statements also. 



In the preceding chapters I have dealt principally 
with the teaching of the Bible regarding the reci 
procity of being between God and man, that ultimate 
spiritual nature of man which affords the generic 
basis in all men upon which the Spirit of God can 
work to produce the further specific development of 
the individual. But if we stop short at the recogni 
tion of this merely generic similarity we are liable 
to be led into an erroneous course of reasoning re 
sulting in logical conclusions the very opposite of 
all that the Bible is seeking to teach us in a word 
we shall be led into an atheism far deeper than that 
of the mere materialist in that it is on the spiritual 
plane, the inverted development of the supreme prin 
ciple of our nature. 

Such a dire result comes from a one-sided view 
of things, a knowledge of certain truths without the 
knowledge of their counterbalancing truths, and the 
counter-balancing truth which will preserve us from 
so great a calamity is contained in the Bible teaching 
regarding the forgiveness of sin. 

Once grant that there is such a thing as the for- 

256 Bible Mystery and Bible Meaning 

giveness of sin, and the root of all possible spiritual 
inversion is logically cut away, for then there must 
be One who is able and willing to forgive, and who 
is therefore the object of worship and is capable of 
entering into a specific, conscious, personal relation 
to us. It is therefore important to realize what the 
Bible teaching on this subject is. 

The logic of it is sufficiently simple if we grant 
the premises on which it starts. It is that man, by 
his essential and true innermost nature, is a being 
fitted and intended to live in uninterrupted 
intercourse with the All-creating Spirit, thus con 
tinually receiving a ceaseless inflow of life from this 
infinite source. At the same time it is impossible 
for a being capable of thus partaking of the infinite 
life of the Originating Spirit to be a mere piece of 
mechanism, mechanically incapable of moving in more 
than one direction; for if he is to reproduce in his 
individuality that power of origination and initiative 
which must be the very essence of the Creative Spirit s 
recognition of itself he must possess a corresponding 
liberty of choice as to the way in which he will use 
his powers; and if he chooses wrongly the inevitable 
law of cause and effect must produce the natural 
consequences of his choice. 

The nature of this wrong choice is told us in the 
allegorical story of "the Fall." It is mistaking the 
sequence of laws which necessarily proceeds from 

The Forgiveness of Sin 257 

any creative act for the creative power itself; the 
error of looking upon secondary causes as the orig 
inating cause and not seeing that they are themselves 
effects of something antecedent which works 
through them to the production of the ultimate ef 
fect. This is the fundamental error, and the op 
posite truth consists in connecting the ultimate ef 
fect intended directly with the intention of the orig 
inating intelligence, and (from this point of view) 
excluding all consideration of the chain of interme 
diary causes which links these two extremes to 

The exact weighing and balancing and calculating 
of the action of secondary causes, or particular laws 
of relation, has its proper place it is the necessary 
basis of our work when we are constructing anything 
from without, just as an architect could not build a 
safe house without carefully calculating the strains 
and thrusts to which his materials would be sub 
jected; but when we are considering an act of crea 
tion we are dealing with an exactly opposite process, 
one that works from within by a vital growth which 
naturally assimilates to itself all that is necessary for 
its completion. 

In the latter case we do not have to consider the 
mechanism through which the vital energy brings 
forth its ultimate fruition, for by the very fact of its 
being inherent energy working for manifestation in 

258 Bible Mystery and Bible Meaning 

a certain direction it must necessarily produce all 
those relations, visible or invisible, which go to make 
the completed whole. 

The fundamental error consists in ignoring this 
distinction between direct creation and external con 
struction, in entirely losing sight of the former and 
consequently attempting to accomplish by knowledge 
of particular laws, which are applicable only to con 
struction from without, what can only be accom 
plished by a direct creation which produces laws in 
stead of being restricted by them. 

The temptation, then, is to substitute our intellec 
tual knowledge of the relations between various exist 
ing laws with which we are acquainted, for that Cre 
ative Power which is not subject to any antecedent 
conditions and can produce what it will, while con 
forming always to its own recognition of itself as 
perfectly harmonious Being.* This temptation is a 
very subtle one. It appeals to our intellect. It ap 
peals to all that we can gather from secondary causes 
whether in the seen or the unseen, and to all the 
deductions we can make from those observations. 
To all appearances it is so entirely reasonable, only 
its reasoning is restricted to the circle of secondary 
causation and contemplates the great First Cause 

*See my "Creative Process in the Individual." 

The Forgiveness of Sin 259 

as a mere force whose action is limited by certain 
particular laws. 

Looked at superficially it does appear as if this 
course of reasoning was correct. But in truth it 
does not take into account the originating power of 
the Creative Spirit, and is in reality a course of rea 
soning which is only applicable to construction from 
without and not to growth from within. 

Now so long as we do not recognize a Power 
which can transcend all our past experiences we nat 
urally look to a more extended knowledge of par 
ticular laws as the means by which we can attain to 
a power of control which will at last place us beyond 
subjection to any control the general principle in 
volved being that by our knowledge we can balance 
the positive and negative aspects of law against each 
other in any proportion we like and become masters 
of the situation by this method. 

Is not this a correct description of much of the 
teaching we meet with at the present day? and does 
it not exactly agree with the words of the old alle 
gory, "ye shall be as gods knowing good and evil" ? 

The ultimate desire of every human being is for 
more fulness of life to thoroughly enjoy living 
and the more we enjoy living the more we shall nat 
urally desire to live and to enjoy living still more. 
In a word our true desire, under whatever disguises 
we may try to conceal it, is to "have life and to have 

260 Bible Mystery and Bible Meaning 

it more abundantly." This desire is innate in us 
because of our generic relation to the Spirit of Life, 
and therefore, so far from being condemned by Scrip 
ture, its fulfillment is placed before us as the one 
object of attainment, and the professed purpose of 
the Bible is to lead us to seek it in the right way 
instead of in the wrong one. To seek it in the right 
way is Righteousness or Rightness. To seek it in 
the wrong way is the Inversion of Rightness, and is 
what is meant by Sin. 

Those grosser forms of sin, which we all recog 
nize as such, are only the one original transgression 
of seeking from without what can only come by 
growth from within when assuming its crudest as 
pect, but the underlying principle is the same; and 
so the allegory of the Fall is typical of all sin, of 
that inverted conception of life which, because it is 
inverted, must necessarily lead us away from the 
Spiritual Source of Life instead of towards it. The 
story is, so to say, a sort of algebraical generalization 
of the factors concerned. 

When this becomes clear to us we begin to see the 
necessity for the removal of sin. We see that hither 
to we have been trying to live by an inverted con 
ception of the principle of Life, whether this wrong 
conception has shown itself in crude and gross forms, 
or more subtly in the purely intellectual region. 

In either case the result is the same, the conscious- 

The Forgiveness of Sin 261 

ness that we have not free intercourse with the 
Spiritual Source of Life, and as this dawns upon us 
we instinctively feel the need of some other way 
than the one we have been hitherto pursuing. We J 
find that what we want is not Knowledge but Love. 
And this is logical, for in the last analysis we shall 
find that Love is the only Creative Power.* 

Then we perceive that what we require for the per 
petuation and continual increase of our individual life 
is a mental attitude which renders us perpetually and 
increasingly receptive of the Creative Love, the con 
sciousness of a personal and individual relation to it 
beyond, and in addition to, our merely generic rela 
tion as items in the cosmic whole. 

Then something must be done to assure us of this 
specific relation, to assure us that neither our erro 
neous thoughts in the past, nor yet the erroneous ac 
tion to which they have given rise, can separate us 
from this Love, either by making it turn away from 
us, or by a law of cause and effect proceeding from 
our wrong thoughts and acts themselves. And to 
give us such a confidence we require to be assured 
that the initiative movement proceeds from the side 
of the Divine Spirit; for if we suppose that the 
initiative starts from our side then we can have no 

*See "The Creative Process in the Individual." 

262 Bible Mystery and Bible Meaning 

assurance that it has been accepted, or that the law 
of "Karma" is not dogging our steps. 

It is this misconception of pacifying the Almighty 
by an initiative originating on our side that shows 
itself in penances, sacrifices, and various rites and 
ceremonies, at the end of which we do not know 
whether our operations have been successful, or 
whether through deficiency in quantity or quality they 
have failed of the desired result. 

All such performances are vitiated by the inherent 
defect of making the first move towards reconcilia 
tion come from our side it is nothing else than 
carrying into our highest spiritual yearnings the old 
error of trying to produce by working from without 
what can only be produced by growth from within 
we are still substituting the constructive process 
for the creative. 

Accordingly, the Bible tells us that the funda 
mental proposition that there is such a thing as for 
giveness of sin is enunciated by God Himself; and 
so we find that the story of the Fall includes the 
promise of One by whom man shall be redeemed 
and released from sin, and brought into conscious 
realization of that reciprocal intercourse with the 
Source of Life which is the essence of his inner 
most being. Man is told to look to the Divine prom 
ise of forgiveness, and from this point onwards be- 

The Forgiveness of Sin 263 

lief in this promise is set forth as the way by which 
sin and its consequences are effectually removed. 

I sometimes meet with those who object to the 
teaching that there is forgiveness. To such I would 
say, Why do you object to this teaching? Of course, 
if you are entirely without sin you have no need of 
it for yourself, but then you are a very rare excep 
tion, and at the same time beastly selfish not to con 
sider all the rest of us who are of the more ordinary 
sort. Or if you put it that everybody is without sin, 
then the newspapers of all countries flatly con 
tradict you with their daily details of thefts, mur 
ders, swindles, and the like. 

But perhaps you will say that sin must be pun 
ished. Why must? What is the object of punish 
ment? Its purpose is to rub it well in, so that the 
offender may not do it again for fear of conse 
quences. But supposing he has become convinced of 
the true nature of his offence so as to hate it for its 
own sake and to shrink from it with abhorrence, what 
then is to be gained by going on whacking him ? The 
change in his own view of things has already accom 
plished all, and more than all, that any amount of 
whacking could do, and this is the teaching of the 
Bible. Its purpose is to see sin in its true light as 
severance from the Source of Life, and if this has 
been accomplished why should punishment be pro 
longed ? 

264 Bible Mystery and Bible Meaning 

Again, the conception of a God who will not for 
give sin when repented of is the conception of a 
monstrosity. It is the conception of the Spirit of 
Life determining to deal death, when by its very 
nature it must be seeking to express Life to the 
fullest extent that the expressing vehicle will admit 
of; and repentance is turning away from something 
that had previously hindered this fuller expression. 
Therefore such a conception is illogical, for it implies 
the Spirit of Life acting in opposition to itself. Also 
such a God ceases to be the object of worship, for 
there is nothing to be gained by worshipping Him. 
He can only be the object of our fear and hatred. 

On the other hand the conception of a God who 
cannot forgive sin is the conception of no God at 
all. It is the conception of a mere Force, and you 
cannot enter into a personal relation with unintelli 
gent forces you can only study them scientifically 
and utilize them so far as your knowledge of their 
law admits; and this logically brings you back to 
your own knowledge and power as your only source 
of life, so that in this case also there is nothing 
to worship. 

If, then, there is such a mental attitude as that of 
worship, the looking to an Infinite Source of life 
and joy and strength, it can only be based upon the 
recognition that this All-creating Spirit is able to 
forgive sin and desires to do so. 

The Forgiveness of Sin 265 

We may therefore say that the conception of itself 
as pardoning all who ask for pardon is necessarily 
an integral portion of the Spirit s self-recognition in 
its relation to the human race, and the inherentness 
of this idea is set forth in Scripture in such phrases 
as "the Lamb of God that taketh away the sin of 
the world," and "the Lamb slain from the founda 
tion of the world," thus pointing to an aspect of 
the Spirit s self -contemplation exactly reciprocal to 
the need of all who desire to be set free from that 
inversion of their true nature which, while it con 
tinues, must necessarily prevent their unimpeded ac 
cess to the Spirit of Life. 

Then, since the Divine self-conception is bound 
to work out into realization, a supreme manifesta 
tion of this eternal principle is the legitimate out 
come of all that we can conceive of the creative 
working of the Spirit when viewed from the par 
ticular standpoint of the existence of sin in the world, 
and so the appearing of One who should give com 
plete expression in space and time to the Spirit s 
recognition of human needs by a supreme act of 
self-sacrificing Love reasonably forms the grand cen 
tre of the whole teaching of the Bible. 

The Great Sacrifice is the self-offering of Love to 
meet the requirements of the soul of man. Our 
psychological constitution requires it, and it is ade 
quately adapted to fit in with every aspect of our 

266 Bible Mystery and Bible Meaning 

mental nature, whether in the least or the most ad 
vanced members of the race. It is the supreme 
manifestation of that Love which is the Original 
Creative Power, and the Bible presents it to us aa 

Hear Christ s own description of it: "Greater 
love hath no man than this, that a man lay down 
his life for his friends" "God so loved the world 
that He sent His only begotten Son into the world, 
that whosoever believeth on Him should not perish 
but should have everlasting life." 

All is attributed to Love, on the one hand and 
Belief on the other the Creating Spirit and the sim 
ple reception of it thus meeting exactly those con 
ditions which we found to constitute the conditions 
for vital growth from within as distinguished from 
mechanical construction from without, and therefore 
not depending on our knowledge but on our faith. 

Nor is this conception of the forgivingness of 
the All-originating Love to be found in the 
New Testament only. If we turn to the Old 
Testament we find such statements as the following: 
"And the Lord descended in a cloud and stood with 
him (Moses) there, and proclaimed the Name of the 
Lord. And the Lord passed by and proclaimed, The 
Lord, the Lord God, merciful and gracious, long- 
suffering and abundant in goodness and truth, keep 
ing mercy for thousands, forgiving iniquity, trans- 

The Forgiveness of Sin 267 

gression, and sin" (Ex. xxxiv. 5-7). "I, even I, 
am he that blotteth out thy transgressions for my 
own sake, and will not remember thy sins" (Isaiah 
xliii.__25} . "I have blotted out as a thick cloud thy 
transgressions, and as a cloud thy sins; return unto 
me, for I have redeemed thee" (Isaiah xliv. 22). "If 
the wicked will turn from all his sins that he hath 
committed, and keep my statutes, and do that which 
is lawful and right, he shall surely live, he shall not 
die. All his transgressions that he hath committed 
they shall not be mentioned unto him; in his right 
eousness that he hath done he shall live" (Ezek. 
xviii. 21-22). 

No doubt on the other hand there are threatenings 
against sin; but the whole tenour of the Bible is 
clear, that these threatenings apply only so long as 
we continue to do evil. Both the promises and the 
threatenings are nothing else than the statement of 
that Law of Correspondence with which my readers 
are no doubt sufficiently familiar the great creative 
law by which spiritual causes produce their analogues 
in the outer world, and which is identically the same 
law whether it works positively or negatively. 

The phrase, "for my own sake," in Isaiah xliii. 25, 
should be noted, as it exactly bears out what I have 
said about the inherent quality of forgiveness as 
forming a necessary part of the Creating Spirit s 
conception of itself in its relation to the human 

268 Bible Mystery and Bible Meaning 

race. This is the fundamental basis of the whole 
matter, and this truth has been dimly perceived by 
all the great religions of the world; in fact, it is just 
the perception of this truth that distinguishes a re 
ligion from a mere philosophy on the one hand and 
from magical rites on the other, and I think I can 
not end this chapter more suitably than by a quo 
tation which shows how, ages before Christianity 
was known to them, our rude Norse ancestors had 
at least some adumbration that the supreme offering 
must be that of the Divine Love to itself. The pas 
sage occurs in the Elder Edda, where O-din, the 
Supreme God, addresses himself while hanging in 
self-sacrifice in Vgdrasil the Cosmic Tree: 
"I knew, that I hung 

In the wind-rocked tree 

Nine whole nights, 

Wounded with a spear, 

And to O-din offered, 

Myself to myself, 

On that tree 

Of which no one knows 

From what root it springs." 
(From Strange Survivals by Baring Gould.) 




IF we have now grasped some conception of for 
giveness as one of the essential qualities of the All- 
Creating Spirit it will throw some light on several 
occasions when Jesus accompanied His miracles of 
healing with the words, "Thy sins are forgiven." 

There must have been some intimate connection 
between the forgiveness and the healing, and though 
the exact nature of this connection may be beyond 
our present perception, involving relations of cause 
and effect too deep for our imperfect powers of 
analysis, still we can see in a general way that it is 
in accordance with the teaching of the Bible on the 

The Bible is a book about nian in his relation to 
God, and it therefore starts with certain fundamental 
statements regarding this relation. These are to the 
effect that death, and consequently disease and de 
crepitude, are not laws of man s innermost being. 


270 Bible Mystery and Bible Meaning 

How could they be? How could the negative be the 
law of the positive? How could death be the law 
of Life? Therefore we are told that in the true 
order of things this is not the case. 

The first thing we are told about man is that he 
is made in the image and likeness of God, the Spirit 
of Life; therefore capable of manifesting a similar 
equality of Life. But we must note the words 
image and likeness. They do not impart identity 
but resemblance. An image implies an original 
to which it conforms, and so does a likeness/ These 
words remind us of the passage in which St. Paul 
speaks of our "Reflecting as a mirror the glory of the 
Lord," and being thus "transformed into the same 
image from glory to glory" (2 Cor, iii. 18 R.V.). It 
is this same idea as in the first chapter of Genesis 
only expanded so as to show the method by which 
the image and likeness are produced. It is by Re 
flection. Our mind is, as is were, a mirror reflect 
ing that towards which it is turned. This is the nature 
of Mind. 

We become like what we contemplate. We cannot 
avoid it, for we are made that way, and therefore 
everything depends on what we are in the habit of 
contemplating. Then if we realize that growth, or 
the manifestation of the spiritual principle, always 
proceeds from the innermost to the outermost, by a 
creative process from within as distinguished from 

Forgiveness 271 

a constructive process from without we shall see 
that the working of the mind upon the body and the 
effect it will produce upon it depends entirely on 
what form the mind itself is taking; and what form 
it will take depends on what it is reflecting. 

This is the key to the great enigma. In propor 
tion as we reflect the Pure Spirit of Life we live; 
and in proportion as we reflect the Material, con 
templating it as a power in itself instead of as the 
plastic vehicle of the Spirit, we bring ourselves under 
a law of limitation which culminates in death. It is 
the same law of Mind in both cases, only in the one 
case it is employed positively and in the other nega 

Something like this seems to be St. Paul s idea 
when he says that the Law of the Spirit of Life 
makes him free from the law of sin and death (Rom. 
viii. 2). It is always this law of mental reflection 
that is at work within us producing its logical effects, 
positively or negatively, according to the image which 
it mirrors forth. 

At the risk of appearing tedious I may dwell for 
a while on the word image/ It is the substantive 
corresponding to the verb to image, that is to fashion 
an image or thought- form by our mental power of 

Now, as I have endeavored to make clear in my 
book, the Creative Process in the Individual, the life 

272 Bible Mystery and Bible Meaning 

and substance of all things must first subsist as images 
in the Divine Mind before they can come into mani 
festation in the world of time and space, much as in 
Plato s conception of architypal ideas; therefore we 
may read the text in Genesis as indicating that Man 
exists primarily in the Divine conception of him. The 
real, true Man subsists eternally in the Divine Imag 
ination as the necessary correlative to the Spirit s 
Self-recognition as all that constitutes Personality. 

If the Universal Spirit is to realize in itself the 
consciousness of Will, the perception of Beauty, and 
the reciprocity of Love all in fact that makes life 
intelligently living it can do so only by projecting 
a mental image which will give rise to the correspond 
ing consciousness; and so we may read the text as 
meaning that Man thus subsists in the Divine image, 
or creating thought of him. If the reader grasps this 
idea he will find it throws light upon many otherwise 
perplexing problems. 

This, then, is the real nature of sin. Whatever 
shape it may take, its essence is always the same; 
it is turning our mental mirror the wrong way and 
so reflecting the limited and negative, that which is 
not Life-in-itself, and consequently forming our 
selves into a corresponding image and likeness. 

The story of the Fall typifies the essential quality 
of all sin. It is seeking the Living among the dead 
trying to build up the skill and power of the 

Forgiveness 273 

worker out of the atoms of the material in which 
he works; just as though, when you wanted a car 
penter, you went into his workshop and tried to make 
him out of the saw-dust. 

Now if we grasp the great fundamental law that 
our mind, meaning by this our spiritual creative 
power, attracts conditions which correspond to its 
own conception of itself, and that its conception of 
itself must always be the exact reflection of its own 
dominant thought, then we can in some measure un 
derstand why Christ announced forgiveness of sin as 
the accompaniment of physical healing. 

By sin, in the sense we have now seen, death and 
all lesser evils enter into the world sin is the cause 
and they are the effect. Then if the cause is removed 
the effect must cease, the root of the plant has been 
cut away, and so the fruit must wither; it is a simple 
working of cause and effect. 

It is true that Jesus is not recorded to have an 
nounced forgiveness in every case in which he be 
stowed healing, and no doubt he had as good reasons 
for not making the announcement in some cases as 
for making it in others. 

I cannot pretend to analyze those reasons for that 
would imply a knowledge on my part equal to his 
own; but from what we do know of psychological 
laws and of the power of mind over body I might 
hazard the conjecture that in those cases where he 

274 Bible Mystery and Bible Meaning 

pronounced forgiveness the sufferer apprehended that 
his sickness was in some way the consequence of his 
sins, and therefore it was necessary to his bodily heal 
ing that he should be assured of their pardon. 

In other cases there may not have been such a con 
viction, and to speak of forgiveness would only with 
draw the mind of the sufferer from that immediately 
receptive attitude which was necessary for the work 
ing of the spiritual power. 

But who shall say that the principle of the removal 
of the root of suffering by the forgiveness of sin was 
not always present in the mind of the august Healer? 
Rather we may suppose that it always was. 

On one occasion he very pointedly put this forward. 
The proof, he said, that the Son of Man has power 
on earth to forgive sins is this, I can say to this palsied 
man, "Arise and walk," and it is accomplished (Luke 
v. 20). This was what was in the mind of the Great 
Healer, and comparing it with the general teaching of 
Scripture on the subject we may reasonably suppose 
that he always worked from this basic principle, 
whether the exigencies of the particular case made it, 
or not, to impress the fact of forgiveness upon the 
person to be healed. 

If we start with the assumption that sickness and 
death of the body result from imperfect realization 
of life by the soul, and that the extent and mode of 
the soul s realization of life is the result of the extent 

Forgiveness 275 

and mode of its realization of union with its Divine 
Source, then it follows that the logical root of heal 
ing must be in the removal of the sense of separa 
tion the removal, that is, of that inverted conception 
of our relation to the Spirit of Life which is "sin," 
and the replacing of it by the right conception, in 
accordance with which we shall more and more fully 
reflect the true image of "the Father" or Parent Spirit. 

When we see this we begin to apprehend more 
clearly the meaning of St. Paul s words, "There is 
now no condemnation to them that are in Christ 
Jesus, which walk not after the flesh but after the 

Again, there is another phase of this subject which 
we cannot afford to neglect. Although, as it appears 
to me, there are grounds for supposing that the 
present resurrection of the body, its transmutation 
while in the present life into a body of another order, 
like to the resurrection body of Christ, is not beyond 
the bounds of possibility, still this supreme victory 
of the Life-principle is not a thing of general realiza 
tion ; and so we are confronted by the question, What 
happens on the other side when we get there? I 
have treated this question at some length in my "Cre 
ative Process in the Individual," but I would here 
refer to it chiefly in connection with the subject of 
the forgiveness of sin. 

Now if, as I apprehend, the condition of conscious- 

276 Bible Mystery and Bible Meaning 

ness when we pass out of the body is in the majority 
of cases purely subjective, then from what we know 
of the laws of subjective mind we may infer that 
we live there in the consciousness of whatever was 
our dominant mode of thought during earth life. 

We have brought this over with us on parting with 
our objective mentality, as it operates through its phy 
sical instrument the brain, and if this is the case, then 
the nature of our experiences in the other world will 
depend on the nature of the dominant thought with 
which we have left this one, the idea which was most 
deeply impressed upon our subjective mind. 

If this be so, what a stupendous importance it gives 
to the question whether we do, or do not, believe in 
the forgiveness of sin. If we pass into the unseen 
with the fixed idea that no such thing is possible, then 
what can our subjective experience be but the bearing 
of a burden of which we can find no way to rid our 
selves ; for by the conditions of the case all those 
objective things with which we can now distract our 
attention will be beyond our reach. 

When the loss of our objective mentality deprives 
us of the power of inaugurating fresh trains of ideas, 
which practically means new outlooks upon life, we 
shall find ourselves bound within the memories of 
our past life on earth, and since the outward condi 
tions, which then colored our view of things, will no 
longer exist we shall see the motives and feelings 

Forgiveness 277 

which led to our actions in their true light, making us 
see what it was in ourselves rather than in our cir 
cumstances which led us to do as we did. 

The mode of thought which gave the key to our 
past life will still be there, and no doubt the memory 
of particular facts also, for this is what has been 
most deeply impressed upon our subjective mind ; and 
since by the conditions of the case the consciousness 
is entirely subjective these memories will appear to 
be the re-enacting of past things, only now seen in 
their true nature stripped of all the accessories which 
gave a false coloring to them. 

Of course what the pain of such a compulsory re- 
enacting of the past life may amount to must depend 
on what the past life has been; but even in the most 
blameless life we can well suppose that there have 
been passages which we would rather not repeat 
when we saw the mental conditions in ourselves which 
gave rise to them not necessarily crimes or grave 
moral delinquencies, but the shortcomings of the 
every day respectable life, the unkind words we 
thought so little of but which cut so deep, the selfish 
ness which perhaps ran on for years, and which, be 
cause of that very self-centredness, we did not see 
dimming the happiness of those around us. These 
and the like things of even the most blameless life we 
should not like to be compelled to repeat when seen 

278 Bible Mystery and Bible Meaning 

in their true light, and how much less the episodes of 
a life which has not been blameless. 

That there should be such a re-enacting of past 
memories is what we might infer from our knowl 
edge of the law of subjective mind, but there are 
not wanting certain facts of experience which go to 
support the a priori argument. 

Many of my readers, I daresay, will smile at the 
mention of ghosts, but I can assure them there is a 
good deal of reality in ghosts, especially to the ghosts 
themselves. Remember that if there are such things 
as ghosts they were once people such as you and I 
are today, and the practical point is that the reader 
may be a ghost himself before very long; therefore 
one of my objects in the present chapter is to show 
how to avoid becoming a ghost. 

I used to laugh at ghosts when I was a young man 
and thought it all bunkum, but an experience which 
I went through many years ago entirely changed my 
ideas on the subject, and indeed was the starting- 
point of my giving consideration to the laws of the 
unseen side of things if it had not been for that 
ghost you would not be reading this book. However, 
I will not go into the details here, for the story has 
already been published both in French and English 

Of course, I don t believe everything I hear, nor 
do I think that because a thing is in print it is neces- 

Forgiveness 279 

sarily true heaven forbid, for then how could I read 
the daily papers? but applying to each case the 
rules of evidence as strictly as though I were try 
ing a man for his life I find a residuum of instances 
in which it is impossible to come to any other con 
clusion than that a haunting spirit has actually been 

We are often told that you never meet persons 
who have themselves seen a ghost but only those who 
know somebody else who has; in other words, you 
can never get at the actual witness to cross-examine 
him, but only at hearsay evidence. But I can con 
tradict this entirely. 

Since I began to investigate the subject seriously I 
am surprised at the number of persons of both sexes 
who have circumstantially related to me their per 
sonal experiences of this sort, and have stood the 
test of careful cross-examination in which I held a 
brief for the standpoint of "scientific doubt." There 
fore, when I say a few words about ghosts I am talk 
ing on a subject that I have investigated. 

In a large majority of cases it will be found that 
the spirit appears to be bound to a particular spot 
and to go on repeating certain actions, and the infer 
ence is that the subjective dreaming, so to say, of 
the departed is in these cases so intense as to create 
a thought-form of their conception of themselves suf 
ficiently vivid to impress itself upon the etheric at- 

280 Bible Mystery and Bible Meaning 

mosphere of the locality and so become visible to those 
who are sufficiently sensitive. 

Now, that this is not always the consequence of 
some great crime or other terrible happening is shown 
by a case in which the former owners of a house, hus 
band and wife, after having long been habitually 
seen about the premises, were at last questioned by a 
lady who was sufficiently sensitive to communicate 
with them. They stated that the only thing that 
bound them to the house was their inordinate love 
of it during life. They had so centered their minds 
upon it that now they could not get away though they 
longed to do so; and, judging by their appearance 
and the confirmation of their identity subsequently 
obtained from some old documents, it would seem 
that they had been tied up like this for several gen 

This is an instance of having rather too much of a 
"pied-a-terre," and I don t think any of us would like 
it to become our own case; and a fortiori the same 
must hold good where the recollections of the departed 
are of a darker kind. 

What, then, is the way out of the dilemma? It 
must be by some working of the law of cause and 
effect, and this working must take place somewhere 
within our own mind we must in some way get a 
state of consciousness which will set us free from all 

Forgiveness 281 

troubling memories and keep before us, even in the 
unseen world, the prospect of happier developments. 

Then the only mental attitude which can produce 
this effect is belief in forgiveness, the assurance that 
all the transgressions and shortcomings of the past 
have been blotted out for ever. If we attain this 
realization in this present life, if this assurance is our 
dominant idea, the idea upon which all our other ideas 
are based, then by all the laws of mind we are bound 
to carry this consciousness with us into the other 
world, and thus find ourselves free from all that 
would make our existence there unhappy. 

Or even if we have not yet attained such a vivid 
assurance as to be able to say "I know," and can as 
yet only say "I hope," still the fact that we recognize 
that the principle of forgiveness exists will cause us 
to lay hold of it as our dominant idea in the subjec 
tive state and so place us in a position to gain clearer 
and clearer perception of the truth that there is for 
giveness, and that it is for us. 

Perhaps the critical reader may here remark that 
I am attributing to the subjective mind the power of 
starting a new train of ideas, and so contradicting 
what I have just said about the departed being shut 
up within the circle of those ideas which they have 
brought over with them from this world. It looks 
as if I had made a slip, but I haven t ; for if we have 
carried over with us, not perhaps the full assurance 

282 Bible Mystery and Bible Meaning 

of actual pardon, but even the belief that forgiveness 
is possible, we have brought along with us a root idea 
whose very essence is that of making a new start. 

It is the fundamental conception of a new order, 
and as such carries with it the conception of ourselves 
as entering upon new trains of thought and new fields 
of action in a word the dominant idea of the sub 
jective mind is that of having brought the objective 
mental faculties along with it. If this is the mode of 
self-consciousness then it becomes an actual fact, and 
the whole mentality is brought over in its entirety; so 
that those who are thus in the light are liberated from 
imprisonment within the circulus of past memories by 
the very same law which binds those fast who refuse 
to admit the liberating principle of forgiveness. 

It is the same law of our mental constitution in both 
cases, only acting affirmatively in the one and nega 
tively in the other, just as an iron ship floats by the 
identical law by which a solid lump of iron sinks. 

Of course we may conceive of degrees in these 
things. We may well suppose that some may recog 
nize the actual working of forgiveness in their own 
case less clearly than others ; but whatever may be the 
degree of recognition of the personal fact the realiza 
tion of the principle is the same for all; fend this prin 
ciple must assuredly bear fruit in due time in the com 
plete deliverance of the soul from all that would other 
wise hold it in bondage!) 

Forgiveness 283 

Far be it from me to say that the case of those 
who pass over convinced in their denial of the prin 
ciple of forgiveness is forever hopeless; but by the 
nature of mental law they must remain bound until 
they see it. Moreover by their denial of this prin 
ciple they must fail to bring over their objective men 
tality, and so they must remain shut up in the world 
of their subjective memories until some of those who 
have brought over their whole mentality are able to 
penetrate the spheres of their subjective mind and im 
press upon it a new conception, that of forgiveness, and 
so plant in them the seed for the new growth of their 
objective mental powers. 

And perhaps we may even go so far as to suppose 
that the power of those who are thus in wholeness 
of mind to aid those who are not is not confined to 
such as have passed over ; it may be the privilege also 
of those who are still in the body, for the action of 
mind upon mind is not a thing of physical substances. 
/If so, then we can see a reason for prayers for the 
departed, to say nothing of the many instances in which 
ghosts are reported to have besought the intercession 
of the living for their liberation, j) There is, however, 
in certain quarters, a lamentable inversion of this prin 
ciple where prayers for the departed are turned into 
an article of traffic and a means of making money. I 
may have something to say about this in another 

284 Bible Mystery and Bible Meaning 

book, and in the meanwhile I would only say, Beware 
of spurious imitations. 

Of course this picture of the condition of souls in 
the other world does not profess to be drawn from 
actual knowledge, but it appears to me to be a rea 
sonable deduction from all that we know of the laws 
of our mental constitution; and if the experiences of 
the departed logically result from the working of those 
laws, then what greater action of the Divine Love^and 
3fC / VVisdom can we conceive than such an expression of 
itself as must utilize these laws affirmatively for our 
liberation instead of negatively for our bondage. The 
law of Cause and Effect cannot be broken, but it can 
be applied with intelligence and love instead of being 
left to work itself out negatively for want of guidance. 
So it is, then, that the doctrine of the forgiveness 
of sins is the mainspring of the Bible the promise 
of a Messiah in the Old Testament and the fulfill 
ment of that promise in the New ; and the realization, 
whether in or out of the body, that God is both able 
and desiring to forgive, freely and without any offering 
save that of his own providing, and requiring nothing 
in return except this that "to whom much hath been 
forgiven, the same loveth much." 


IN the last two chapters we have considered the 
principle of the forgiveness of sin, and having laid 
this foundation I would now direct attention to 
the working of the same principle in other directions. 
In its essence it is the Quality of Givingness Free 
Giving, having Simple Accepting for its correlative, for 
the clear reason that you cannot put a man in pos 
session of a gift if he will not take it. Now a little 
consideration will show us that Free Givingness is a 
necessity of the very being of the All-Originating 
Spirit. By the very fact that It is All-Originating we 
have nothing to give to It, nothing except that reci 
procity of feeling which, as we have seen, is funda 
mental to the Divine ideal of Man, that ideal which 
has called the human race into existence. 

If, then, we have nothing to give but our love and 
worship, why not take up the position of grateful and 
expectant receivers? It simplifies matters and relieves 
us of a great deal of worry, and moreover it is un 
doubtedly scriptural. The reason we don t do so is 


286 Bible Mystery and Bible Meaning 

because we don t believe in the free givingness and 
consequently we cannot adopt a mental attitude of re 
ceiving, and so the Spirit cannot make the gift. 

If we seek the reason why this is so we shall find 
it in our materialism, our inability to see beyond sec 
ondary causes. We get things through certain visible 
channels, and we mistake these for the source. 

"The things I possess I got with my money, and 
my money I got by my work." Of course you did. 
God doesn t put dollar-bills or bank-notes into your 
cash-box by a conjuring trick. God makes things 
generically whether it be iron or brains, and then we 
have to use them. But the iron or the brains, or 
whatever else it may be, ultimately proceeds from the 
All-Creating Spirit; and the more clearly we see this 
the easier we shall find it to go direct to the Spirit 
for all we want. 

Then we shall argue that, just as the Spirit can create 
the thing we desire, so it can also create the way by 
which that thing shall come to us, and so we shall not 
be bothered about the way. We shall work according 
to the sort of abilities God has bestowed upon us, and 
according to the opportunities provided; but we shall 
not try to force circumstances or to do something out 
of our line. 

Then we shall find circumstances open out and our 
abilities increase, and this without putting any undue 

The Divine Giving 287 

strain upon ourselves, but on the contrary with a great 
sense of restfulness. 

And the secret is this. We are not bearing the bur 
den ourselves. We are not trying to force things on 
the external plane by our objective powers, nor yet 
on the subjective plane by trying to compel the Spirit; 
therefore, though diligent in our calling, we are at 
rest. And the foundation of this rest is that we 
believe in a Divine Promise, and the Promise is in the 
nature of the Divine Being. 

This is why the Bible lays so much stress upon the 
idea of Promise. Promise is the law of Creative 
Power simplified to the utmost simplicity. Faith in a 
Divine Promise is the strongest attitude of mental 
Affirmation. It is the affirmation of the desire of 
the Creative Spirit to create the gift, and of its power 
and willingness to do so, and therefore of the produc 
tion also of all the means by which the gift is to be 
brought to us. Also it fixes no limits, and so does 
not restrict the mode of operation, and thus it con 
forms exactly to the principles of the original cosmic 
creation, so that the whole universe around us becomes 
a testimony to the stability of the foundation on which 
our hope is based. This reference to the cosmic crea 
tion as bearing witness to the ground of our faith is 
of constant recurrence in the Bible, and its purpose is 
to impress upon us that the Power to which we look 

288 Bible Mystery and Bible Meaning 

is that Power which in the beginning made the 
heavens and the earth. 

The reason why this is made the starting-point of 
faith is that we start with an undoubted fact the uni 
verse exists. Then a little consideration will show us 
that it must have had its origin in the Thought of 
the Universal Spirit before its manifestation in time 
and space, so that here we start with another self- 
evident fact ; and these two obvious and incontrovert 
ible facts supply us with premises from which to rea 
son, so that knowing our premises to be true we know 
that our conclusion must be true also, if we only 
reason correctly from the premises. This is the logic 
of it. 

Then the reasoning proceeds as follows: In the 
beginning there were no antecedent conditions, and 
the whole creation came out of the desire of the Spirit 
for self-expression. By the nature of the case the 
conception of the existence of any antecedent condi 
tions is impossible; and so we see that creation from 
within (as distinguished from construction from with 
out), has the entire absence of pre-determining and 
limiting conditions as its distinguishing characteristic. 

Then our thought, inspired by the promise, is, so to 
say, reflected back into the mind of the Universal 
Spirit in direct relation to ourselves, and thus becomes 
part and parcel of the self-realization of the Spirit in 
connection with ourselves personally, thus bringing 

The Divine Giving 289 

about a working of the creative Law of Reciprocity 
from the standpoint of our own individuality ; and be 
cause the activity thus called forth is that of the Orig 
inal Creative Energy, the First Cause itself, it is as 
unhampered by antecedent conditions as was the orig 
inal cosmic creation itself. 

I have gone more fully into this subject in my "Cre 
ative Process in the Individual," but I hope I have 
now said sufficient to make the general principle clear, 
and to show that the Bible promises are nothing else 
than the statement of the essential creativeness of the 
All-Originating Spirit when operating in reciprocity 
with the individual mind. If we believe in the power 
of Affirmation, then trust in the Divine promise is the 
strongest affirmation we can make. And if we believe 
in the power of Denials, then such a simple trust is 
also the strongest denial we can make, for, being abso 
lute confidence, it constitutes an emphatic denial of 
any power, whether in the visible or the invisible, to 
prevent the fulfillment of the promise. 

It is for this reason that the Bible lays such stress 
on belief in the Divine promises as the way to receive 
the blessing. The Bible was written for the benefit of 
any reader, whether learned or unlearned, and takes 
into consideration the fact that the latter are by far 
the more numerous; therefore, it reduces the matter 
to its simplest elements: Hear the Promise, Believe 
it, and Receive its fulfillment. 

290 Bible Mystery and Bible Meaning 

The fact that the statement of any truth has been 
reduced to its simplest terms does not imply that it 
cannot stand the test of investigation; all that it im 
plies is that it has been put into the best shape for 
immediate use alike for those who are able, and for 
those who are unable, to investigate the underlying 
principle. We press the button and the electric bell 
rings, whether we are trained electricians or not; but 
the fact that the bell rings for those who know noth 
ing about electricity does not hinder the investigator 
from learning why it rings. On the other hand the 
greatest electrician does not have to go through the 
whole theory of the working of the current when he 
rings at the door of your house, which would be in 
convenient to say the least of it; and still less does 
he have to solve the ultimate problem of what elec 
tricity actually is in itself, for he knows no more 
about that than anybody else. 

And so in the end he has to come back to the same 
simple faith in electricity as the man who does not 
know the difference between the positive and negative 
poles of a battery. His greater knowledge ought to 
extend his faith in electricity because he knows it can 
do much greater things than ringing a bell ; and in like 
manner any clearer insight we may gain into the 
modus operandi of the Divine promises should in 
crease our trust in them, while at the same time it 

The Divine Giving 291 

leaves us just on the same level with the most ignorant 
as to what the Divine Spirit actually is in itself. 

We all alike have to come back to the standpoint of 
a simple faith in the vitalizing working of the energiz 
ing power, whether God or electricity, therefore the 
Bible simplifies matters by bidding us take this ulti 
mate position as our starting point, and not say I 
am confident becouse I know the law/ but I am con 
fident because I know in whom I have believed. 

I think some such considerations as these must have 
been at the back of St. Paul s mind making him draw 
that distinction between Law and Faith which runs 
through all his Epistles. It is true he is, in the first 
instance, speaking of the ceremonial law of the Mosaic 
ritual, for he was addressing Jews for the most part; 
but if we reflect that reliance on that ceremonial was 
only one particular mode of relying upon knowledge of 
laws, we shall see that the principle is applicable to all 
laws, and moreover the original Greek word used by 
St. Paul implies law in general, thus giving a scope 
to his argument which makes it as applicable to our 
selves as to Jews. 

And the point is this: Laws are statements of the 
relations of certain things to certain other things under 
certain conditions. Given the same things and the 
same conditions, the same laws will come into play 
because the same relation has been established between 

292 Bible Mystery and Bible Meaning 

the things ; but this is exactly the sphere which excludes 
the idea of original creation. 

It is the sphere of science, of analysis, of measure 
ment; it is the proper domain of all merely construc 
tive work; but that is just what original creation is 
not. Original creation is not troubled about ante 
cedent conditions; it creates new conditions, and by 
doing so establishes new relations and therefore new 
laws; and since the declared purpose of the Bible is 
to bring us into a new order, in which all that is meant 
by "the Fall" shall be obliterated, this is nothing else 
than a New Creation, which, indeed, the Bible calls it. 
Therefore our knowledge of particular laws, whether 
mental or material, is of no avail for this purpose, and 
we have to come back to the standpoint of simple 

I do not wish to say anything against the knowl 
edge of particular laws, either mental or material, 
which is useful in its way; but what I do want to 
emphasize is that this knowledge is not the Creative 
Power. If we get hold of this distinction we shall 
see what is meant by the promises contained in the 
Bible. They are statements of the original creating 
power of the spirit as it works from the standpoint 
of a specific personal relation to the individual, which 
relation is brought about by the expectant attitude of 
the individual mind which renders it receptive to the 

The Divine Giving 293 

anticipated creative action of the Spirit; and it is 
this mental attitude that the Bible calls Faith. 

Seen in this light faith in the promise is not a 
mere unreasoning belief, neither is it in opposition to 
law; but on the contrary it is the most all-embracing 
conclusion to which reasoning can lead us, and the 
channel through which the Supreme Law of the uni 
verse, the Law of the creative activity of the All- 
Originating Spirit, operates to make new conditions 
for the individual. It is not trying to make yourself 
believe what you know is not true; but it is the exer 
cise of the highest reason based upon the knowledge 
of the highest truth. ( 

The Divine promise and the individual faith are 
thus the correlatives of each other, and together con 
stitute a creative power to which we can assign no 
limits. When we begin to apprehend this connec 
tion of Cause and Effect we see the force of the state 
ments made by the Divine Master: "All things are 
possible to him that believeth." "Have faith in God 
and nothing shall be impossible unto you," and the 

If we attribute any authority whatever to His say 
ings we are justified by them in affirming that there 
is no limit to the power of faith, and that His declara 
tions on this subject are not mere figures of speech, 
but statements of the special and individual working 
of the Creative Law of the universe. 

294 Bible Mystery and Bible Meaning 

Viewed in this light the Bible promises assume a 
practical aspect and a personal application, and we see 
what is meant by being Children of Promise. We 
are no longer under bondage to Law, that is to those 
laws of sequences which arise from the relations of 
existing things to one another, but have risen into 
what the Bible tells us is the Perfect Law, the Law 
of Liberty; and so according to the symbolism of 
the two representative mothers, Hagar and Sarah, we 
are now no longer children of the bond woman but 
of the free (Gal. iv. 31). 

Only to be "heirs according to promise" we must 
be descendants of Abraham. I am not prepared to 
say that the majority of readers of this book are not 
so literally, though they may not be aware of the 
fact, but that is another branch of the subject with 
which I may deal in a subsequent volume. 

But setting aside this historical question let us here 
consider the question of spiritual principles. On this 
point the teaching of the Bible is very plain. It is 
that they are children of Abraham who are of the 
faith of Abraham; they are his seed according to 
promise, that is they are living by the same prin 
ciple which is set forth as forming the groundwork of 
Abraham s life "Abraham believed God, and it was 
counted unto him for righteousness" (Rom. iv. 3). 

Now what will be the fruit of such a root? It 
must necessarily produce two results in our inner life 

The Divine Giving 295 

Restfulness and Enthusiasm. At first sight these 
two might appear opposed to one another, but it is 
not so, for Enthusiasm is born of confidence and so 
also is Restfulness. Both are necessary for the work 
we have to do. Without Enthusiasm there can be no 
vigorous work; even if attempted it would only be 
done as task-work, something which we had to grind 
at compulsorily, and though I would not deny that a 
certain amount of good and useful work may be done 
from a mere sense of obligation still it will be of a 
very inferior quality to what is done spontaneously 
for love of the work itself. 

Take the case of the poor artist who is the slave 
of the dealer and has to labor from morning to night 
to turn out scores of little pot-boilers by a more^or 
less mechanical process. If he be a born artist the 
fact will assert itself in spite of the conditions, and 
even the pot-boilers will have some degree of merit. 
But put the same man in more favorable circumstances 
where he is no longer restricted by trade require 
ments, but is allowed to give full scope to his genius, 
then the artist in him rises up, he gives up his own 
vision of nature, and masterpieces come from his brush. 

This is because he is now working from Enthusiasm 
and not from Compulsion. It is also because he is 
working with a sense of Restfulness; he is no longer 
obliged to turn out so many pot-boilers per week to 
meet the demands of the petty dealer but can take 

296 Bible Mystery and Bible Meaning 

his own time and choose his own subject and treat it 
in his own way. 

Then the business side of his work will be nego 
tiated for him by the big dealer, the man who also is 
an artist in his own way and knows the difference be 
tween the productions of spontaneous feeling and mere 
mechanical dexterity, and who finds his own profit in 
helping the artist to maintain that freedom from 
anxiety and the sense of compulsion without which 
such high class works as the big dealer s business de 
pends on cannot be produced. 

Now this is a parable. God is the big dealer, and 
His best work through man is done for love and not 
by compulsion, and the more we realize this the bet 
ter work we shall do. Am I irreverent in comparing 
God to some great picture-dealer of world-wide repu 
tation and saying that He, too, gains His profits in the 
transaction? I think not; for Christ Himself tells 
us of the master who looked to receive a profit out 
of his servants work, and I have only clothed the old 
parable in modern garb and colored it with a familiar 

And we may carry the simile yet further. The 
great dealer knows how to place the masterpieces in 
which he deals, he is in touch with connoisseurs with 
whom the artist cannot come in contact; and if the 
artist had to attend to all this what would become of 
his creative vision? 

The Divine Giving 297 

How do you manage to paint such exquisite pic 
tures, it was once asked of Corot, and he replied, "J e 
reve mon tableau, et plus tard je peindrai mon reve." 
There spoke the true artist, "I dream my picture, 
and afterwards I paint my dream." The true artist 
dreams with his eyes open looking at nature, and it 
is because he thus sees the inner spirit of her beauty 
through its external veil of form that he can show 
others what they could not see, unaided, for them 
selves. This is his function, and the large-minded 
dealer enables him to perform it by taking the business 
side of the matter in hand in a generous spirit com 
bined with a shrewd knowledge of the market, and so 
leaves the painter to his proper work by seeing his 
vision of nature and interpreting it by his individual 
method of interpretation. 

So with the Divine Healer. He knows the ropes, He 
has command of the market, and He will deal in a 
liberal spirit with all who place their work in His 
hands. Let us, then, do diligently, honestly, and cheer 
fully the work of to-day, not as serving a hard task 
master, but in happy confidence, and day by day hand 
it over to the Loving Creating Spirit who will bring 
out connections we had never dreamt of, and open 
up fresh avenues for us where we saw no way. You 
are the artist, and God is your honest, appreciative, 
and powerful Dealer. 

But what else is this except exchanging the burden 

298 Bible Mystery and Bible Meaning 

of Law for the peaceful liberty of Faith in the Divine 
Goodness, the All-givingness of the Heavenly Father? 
To attain this is far better than puzzling our brains 
over abstruse questions of theology and metaphysics. 
The whole thing is summed up in this : if you take 
your own knowledge of law as the starting-point of 
the creative action in your personal life you have 
inverted the true order, and the logical result from 
your premises will be to bring the whole burden upon 
yourself like a thousand of bricks ; but if you take the 
All-givingness of the Creating Spirit as your starting- 
point then everything else will fall into a harmonious 
order, and all you will have to do is to receive and 
use what you receive, asking the Divine guidance to 
use it rightly. 

You throw the burden on whichever side you regard 
as taking the initiative in your personal creative series. 
If you take it, you make God a mere impersonal force, 
and ultimately you have nothing to depend upon but 
your own unaided knowledge and power. If on the 
other hand you regard God as taking the initiative 
by an All-givingness peculiarly connected with your 
self, then the action is reversed and you will find 
yourself backed-up by the Infinite Love, Wisdom, and 

Of course there is a reason for these things, and 
I have endeavored to suggest a few thoughts as to 
the reason: but the practical advice I give to each 

The Divine Giving 299 

reader is: Stop arguing about it. Try it, my boy. 
Try it, my dear girl for the promise is: "Let him 
take hold of my strength that he may be at peace with 
me, and he shall make peace jyith me" (Isaiah 
xxvii. 5). 


WHEN we have realized the essential nature of 
any principle we can form a pretty fair guess 
as to the general lines on which it will show 
itself in action, whether in individuals, or institutions, 
or nations, or events. The evolution of principles is 
the key to all history in the past, and similarly it is 
the key to all the history that is to come; therefore, 
if we grasp the significance of any principle, though 
we may not be able to prophesy particular events, we 
shall be able to form some general idea of the sort 
of developments its prevalence must give rise to. 

Now all through the Bible we find the statement 
of two leading principles which are diametrically op 
posed to one another the principle of Sonship or re 
liance upon God, and its opposite or the denial of God, 
and it is this latter that is called the spirit of Anti 

This spirit, or mode of thought, is described in the 
second chapter of the second epistle to the Thessa- 
lonians and the fourth chapter of the first epistle to 


302 Bible Mystery and Bible Meaning 

Timothy; and its distinctive note is that it sets itseli 
up in the temple of God, placing itself above all that 
is worshipped, and a similar description is given in 
Daniel xi. 36-39. 

The widespread development of this inverted prin 
ciple, the Bible tells us, is the key to the history of 
"the latter days," those times in which we now live, 
and the prophetic Scriptures are largely occupied with 
the struggle which must take place between these op 
posing principles. It is impossible for the two to 
amalgamate for they are in direct antagonism; and 
the Bible tells us that, though the struggle may be 
severe, the victory must at last remain with those 
who worship God. 

And the reason for this becomes evident if we look 
at the fundamental nature of the principles them 
selves. One is the principle of the Affirmative and 
the other is the principle of the Negative. One is 
that which builds up, and the other is that which 
pulls down. One consents to the initiative being 
taken by that Spirit which has brought all creation 
into existence, and the other bids this Spirit take a 
back seat and denies that it has any power of initia 
tive. This is the essence of the opposition between 
the two principles. Whatever the one affirms the other 
denies; and so, since no agreement is possible, the 
conflict between them must continue until one or the 
other gets the final victory. 

The Spirit of Antichrist 303 

Now if the spirit of Antichrist is what the Bible 
describes it, we cannot shut our eyes to the fact that 
it is now present among us. St. Paul tells us that 
it was already beginning to work in his day, only 
that at that time there was a hindrance to its fuller 
development, but he adds that when that hindrance 
should be removed the development of the spirit of 
Antichrist would be phenomenal 

Various commentators on this text have explained 
the hindrance alluded to by St. Paul to have been 
the existence of the Roman Empire, and no doubt this 
is true as far as it goes. In this passage (II. Thess. 
ii. i-n) St. Paul reminds the Thessalonians of some 
thing he had told them on the subject, that is some 
thing he had communicated verbally, and not in writ 
ing, regarding the falling away which would take 
place before the resurrection. He says, "Remember 
ye not, when I was yet with you, I told you of these 
things? And now ye know what withholdeth that he 
might be revealed in his time." 

The very earliest traditions tell us that what St. 
Paul had then verbally explained to the Thessalonians 
was that the Roman Empire as then existing must 
pass away before these further developments could 
take place; but he was careful not to put this in 
writing lest it should expose the Christians to addi 
tional persecution on the charge of being enemies to 
the state. 

304 Bible Mystery and Bible Meaning 

The tradition that this was what St. Paul had told 
the Thessalonians is by no means a vague one. We 
first find it mentioned by Irenaeus the disciple of 
Polycarp, who was himself the disciple of St. John; 
so that we get it on the authority of one who had 
been instructed by a personal friend and acquaint 
ance of the apostles, and we may therefore feel as 
sured that in this tradition we have a correct state 
ment of what St. Paul had said regarding the natu r e 
of the hindrance to which he alludes in this epistle. 

The existence of the Roman Empire, then, was 
doubtless the outward and immediate cause of this 
hindrance to the coming of Antichrist; but we must 
remember that at the back of the external and visible 
circumstances which are instrumental in the history 
of the world there are mental and spiritual causes, 
and so the matter goes further and deeper than any 
existing political conditions. It is a question of 
spiritual principles, a question of causes, and so long 
as any given cause is at work its effects will continue 
to show themselves, though the particular form they 
will assume will vary with the conditions under which 
the manifestation takes place. 

Therefore, we may look deeper than the political 
conditions of St. Paul s time to find the spiritual and 
causal nature of the hindrance to which he alludes. 
He tells us that at the time when he wrote the spirit 
of Antichrist was already w.orking, but that its com- 

The Spirit of Antichrist 305 

plete manifestation was delayed till a later period by 
reason of a certain impediment which would be re 
moved in due time; and a comparison of his state 
ment with that of St. Peter in the third chapter of the 
second epistle shows that the removal of this impedi 
ment and the full manifestation of the spirit of Anti 
christ were to be looked for in the time of the end. 
Now Daniel says the very same thing (Dan. xii. 
1-4), and he points out the marks by which the time 
of the end is to be recognized. They are two : "Many 
shall run to and fro, and knowledge shall be in 
creased" ; and if this is not an accurate description of 
things at the present time, well I leave the reader 
to fill in the blank. We may say, then, that the time 
when the hindrance to the manifestation of Antichrist 
is to be removed is a time when knowledge has been 
increased; and if we reflect that the whole matter is 
one of spiritual powers, is it not reasonable to suppose 
that the hindrance which in St. Paul s time prevented 
the fuller development of the spiritual power of 
Antichrist was ignorance of the nature of spiritual 
power in general? 

Now this knowledge is becoming more and more 
widely diffused, and consequently the danger of its 
inverted application is today far greater than in St. 
Paul s time; and therefore the more we realize what 
potentialities open before us the more it behooves us 
to be on our guard lest we regard them in such a 

306 Bible Mystery and Bible Meaning 

way as to take the place of God in the temple of 

It may, or may not, be that "the Man of Sin" ex 
hibiting himself as God in the Temple of God is to be 
understood as an actual ceremony taking place in an 
actual building; though even this is not altogether in 
conceivable if we recollect that during the French 
Revolution a notorious actress was enthroned upon 
the high altar in the Cathedral of Notre Dame as the 
Goddess of Reason and received the public adoration 
of the official representatives of France. What has 
been may be again, and we know that history re 
peats itself; but I think we have to look for some 
thing much more personal and powerful than any the 
atrical exhibition of this kind. 

If we search the Scriptures we shall find that the 
real Temple of God is Man. When Christ said, "De 
stroy this temple, and in three days I will raise it up, 
he spake of the temple of his body" (John ii. 19-21) ; 
and again St. Paul says, "Know ye not that ye are 
the temple of God?" (I. Cor. iii. 16). Moreover, the 
promise is, "I will dwell in them, and walk in them ; 
and I will be their God, and they shall be my peo 
ple" (II. Cor. vi. 16), and so in many similar pas 
sages, a careful consideration of which leaves no doubt 
but that the true significance of "the temple" in Scrip 
ture is that of human individuality. The meaning 
then becomes clear. The temple which is profaned 

The Spirit of Antichrist 307 

is the innermost sanctuary of our heart out of which 
come all the issues of our individual life "as he 
thinketh in his heart so is he" (Prov. xxiii. 7) ; and 
if this be true then it is of the utmost importance 
who is enthroned there. Is it the All-originating 
Creative Spirit with its infinite love, wisdom, and 
power? or is it our personal knowledge and will? It 
must be one of the two which is it? 

The difference is immense, and it consists in this. 
If our personal knowledge, wisdom, and will-power 
are the highest things we know, then we are left ex 
actly where we were and are making no advance. We 
may, indeed, accumulate a certain amount of knowl 
edge of the hidden laws of physical and psychic forces 
not commonly known to our fellow-men, which knowl 
edge must necessarily carry a corresponding power 
along with it; but this only places us in a position 
where we more urgently need a higher knowledge and 
a higher wisdom to guide us. 

The greater the power you put into any one s hands 
the more mischief will result if through ignorance of 
its true uses he misapplies it. He may understand 
the mere mechanism, so to say, of this power per 
fectly, so that he will know how to make it work 
it is not on the mechanical side that the mistake will 
occur ; but the mistake will be in the purpose to which 
the power is applied, and if that be wrong, the greater 
the power the worse will be the results. You may 

308 Bible Mystery and Bible Meaning 

teach a child to drive a motor-car, but unless you 
can at the same time invest him with powers of ob 
servation and caution and promptness of resource in 
emergency beyond his years his driving will end in 
a smash. 

Now it is just this inspiration of wisdom beyond 
our natural acuteness, of foresight beyond our unaided 
vision, that we require for the really useful employ 
ment of any enhanced powers that may come to us 
as the result of our increasing knowledge ; and this is 
not to be drawn from the knowledge of what we may 
call the merely mechanical working of the Law of 
Cause and Effect, whether on the side of the visible 
or of the invisible. That knowledge, taken by itself, 
is only the lower knowledge, learning, so to say, how 
to do the particular trick ; but to make it of real value 
we need to know, not only how to do it, but why to 
do it; and since the only true why is the building up 
of a harmonious whole both in ourselves and in the 
race a whole which, by an organic connection be 
tween the causes sown today and the results produced 
tomorrow, shall continually germinate into greater and 
greater fulness of joyous life since the production of 
such a continuously growing and rejoicing wholeness 
is the only reasonable purpose to which our knowl 
edge and our powers, whether great or small, can be 
applied, how are we to get such an out-look into the 
unending future and into our present relations in all 

The Spirit of Antichrist 309 

their ultimate consequences by our own personal 
knowledge however extended? 

We are sowing causes all the time with only a 
very limited outlook as to what they will produce; 
but if we are conscious that we have submitted our 
action to the guidance of the Supreme Wisdom and 
Love we know that we must be importing into it an 
adjustment to wholeness which will make it co-opera 
tive with the great purpose of the universe. 

We cannot grasp that purpose in all its details and 
infinite extent, but we can see that it must be an un 
ending growth into ever increasing manifestation of 
the Life, Love, and Beauty which the All-originat 
ing Spirit is in itself. 

That Spirit is in itself Unity, and its Self-expres 
sion is through its manifestation in Multi-plicity ; and 
the more clearly we see this the more clearly we shall 
see that the way to co-operate with it is by seeking 
to make our own thought the channel of its Thought. 
But to do this is to recognize the presence of a Divine 
Intelligence guiding our thought and a Divine Power 
working through our actions; and this recognition 
coupled with the desire that our thought should be 
thus guided and our actions thus vivified is the very 
essence of Worship. It is the very opposite to the 
mental attitude which sets itself up as needing no 
guidance and no help from a higher source, and which 
denies the working of any higher power; and so 

310 Bible Mystery and Bible Meaning 

worship becomes the foundation principle of the life. 
,This does not mean a specific ceremonial observance 
but the adoption of the principle of worship, which 
is the recognition of the true relation of the individual 
mind to the Parent Mind from which it springs. 

If any one finds that a particular ceremonial con 
duces towards this end then that ceremonial is use 
ful to him, but it does not follow that the same cere 
monial is necessary for somebody else. It is just 
like water-color painting. One man requires to keep 
his paper dry through the whole progress of the work, 
while another paints entirely in the wet; yet if they 
are both artists each will record his vision in a way 
that will unfold to the spectator some secret of na 
ture s beauty. Each must use the means which at his 
present stage he finds most conducive to the end, only 
let him remember that it is the end alone which really 

Therefore it is that the Great Teacher laid down 
only one rule for worship that it should be "in 
spirit and in truth." The essence and not the form 
is what counts, because the whole thing is a question 
of mental attitude. It is that attitude of constant Re- 
ceptiveness which is the only possible conscious cor 
relative to the infinite Divine Givingness. To attain 
this is conscious union with the All-creating Spirit. 

The logic of it may be briefly put thus: we want 
to come into touch with the Power which originates 

The Spirit of Antichrist 311 

the universe; but we cannot do this and at the same 
time disqualify it by denying that it continues to be 
originative when it comes in touch with ourselves. 
Therefore to be really in touch with it as the original 
ing Power we must let it lead us and not try to com 
pel it; and to do this is to worship. 

The mark of the opposite mental attitude is to 
take no heed of such a Guiding Power, and then the 
only alternative is to set one s self in its place. When 
we realize that spiritual causes are always at the back 
of external phenomena and the more we come to see 
that particular causes can be resolved into variations 
of an ultimate cause, the more our intent to rule that 
ultimate cause must result in self-deification. 

But the bad logic comes in in not seeing that the 
real ultimate cause must be entirely originative that 
this is just what makes it worth seeking and trying 
to deprive it of this power by attempting to compel 
it instead of looking to it for leading. 

It is just here that those who realize the nature of 
spiritual causation are in greater danger than the mere 
materialist. There really is an unseen Force which 
can be controlled in the manner they contemplate, and 
their mistake is in supposing that this Force is the ulti 
mate Creating Power. 

I daresay some readers will smile at this, and I 
am well aware that it is quite possible to build up an 
apparently logical argument to show that what I am 

312 Bible Mystery and Bible Meaning 

now speaking of is a merely fanciful idea, but to these 
I will not now make any reply the matter is one 
requiring careful development, and a partial and in 
adequate explanation would be worse than useless. 
I must therefore leave its discussion to some other 
occasion, and in the meanwhile ask my readers to 
assume the existence of this Force simply as a work 
ing hypothesis. In asking this I am not asking more 
than they are ready to concede in the case of physical 
science where it is necessary to assume the exist 
ence of purely speculative conditions of energy and 
matter if we would co-ordinate the observed phe 
nomena of nature into an intelligible whole; and in 
like manner I would ask the critical reader to as 
sume as a working hypothesis the existence of an 
Essence intermediate between the Originating Spirit 
and the world of external manifestation. 

The existence of such an intermediary is a conclu 
sion which has been arrived at by some of the deepest 
thinkers who have ever lived, and it has been called 
by various names in different countries and ages; 
but for the purpose of the present book I think I can 
not do better than adopt the name given to it by the 
European writers of the fifteenth, sixteenth and seven 
teenth centuries. They called it "Anima Mundi," or 
the Soul of the World, as distinguished from "Ani 
mus Dei," or the Divine Spirit, and they were careful 
to discriminate between the two. 

The Spirit of Antichrist 313 

If you look in a Latin dictionary you will find that 
this word, which means life, mind, or soul, is given in 
a twofold form, masculine and feminine, Animus and 
Anima. Now it is in the dual nature thus indicated 
that the action of spiritual causation consists, and we 
cannot eliminate either of the two factors without in 
volving a confusion of ideas which the recognition of 
their interaction would prevent us falling into. 

When once we recognize the nature and function 
of Anima Mundi we shall find that, under a variety 
of symbols, it is referred to throughout the Bible, 
and indeed forms one of the principal subjects of its 
teaching; but to explain these Bible references in de 
tail would require a book to itself. In general terms, 
however, we may say that Anima Mundi is "the Eter 
nal Feminine," and the necessary correlative to Ani 
mus Dei, the true Originating Spirit. It is what the 
mediaeval writers called "the Universal Medium," and 
is that principle which, as I pointed out in the opening 
chapter of this book, is esoterically called "Water." 

It is not the Originating Principle itself, but it is 
that principle through which the Originating Principle 
operates. It is not originative but receptive, not the 
seed but the ground, formative of that with which it 
is impregnated, as is indicated by the old French ex 
pression for it "ventre saint gris," the "holy blue 
womb" the innermost maturing place of Nature ; and 
its power is that of attracting the conditions necessary 

314 Bible Mystery and Bible Meaning 

for the full maturing of that seed with which it is im 
pregnated, and thus bringing about the growth which 
ultimately culminates in completed manifestation. 

Perhaps the idea may be put into terms of mod 
ern Western thought by calling it the Subconscious 
Mind of the Universe; and if we regard it in this 
light we may apply to it all those laws of the interac 
tion between conscious and subconscious mentality 
with which I conclude most of my readers are fa 

Now the two chief characteristics of subconscious 
mind are its amenability to suggestion and its power 
of working out into material conditions the logical 
consequences of the suggestion impressed upon it. It 
is not originative, but formative. It does not pro 
vide the seed but it causes it to grow; and the seed 
is the suggestion impressed upon it by the objective 

If, then, we credit the Universal Subjective Mind 
with these same qualities we find ourselves face to 
face with a stupendous power which by its nature af 
fords a matrix for the germination of all the seeds 
of thought that are planted in it. 

Looking at the totality of Nature as we see it the 
various types of life, vegetable, animal, and human, 

*On this subject I would refer the reader to my "Edin 
burgh Lectures on Mental Science." 

The Spirit of Antichrist 315 

and the evolution of these types from earlier ones, 
we can only come to the conclusion that the Orig 
inating Mind, Animus Dei as distinguished from 
Anima Mundi, must in the first instance see things 
generically, the type rather than the individual, much 
as Plato puts it in his doctrine of architypal ideas, 
and so the world, as we know it, is governed by a 
Law of Averages which maintains and advances the 
race whatever may become of the individual. 

We may call this a generic or type creation as dis 
tinguished from the conception of a specific creation 
of particular individuals; but, as I have explained 
more fully in my book, "The Creative Process in 
the Individual," the culminating point of such a gen 
eric creation must be the production of individual 
minds which are capable of realizing the general prin 
ciple at work, and therefore of giving it individual 

Now it is the imperfect apprehension of this prin 
ciple that causes its inversion. It is recognizing Ani 
ma Mundi without Animus Dei; and the more a 
man sees of the immense possibilities of his own 
thought and volition working upon Anima Mundi, 
while at the same time ignoring Animus Dei, the 
more likely he is to grow too big for his boots. He 
then logically has nothing to guide him but his own 
personal will, and with all the resources of Anima 
Mundi at his disposal there is no saying to what ex- 

316 Bible Mystery and Bible Meaning 

tremes he may not go. "L appetit vient en mangeant," 
and the more power he gets the more he will want, 
and the more his desires are gratified the more he will 
become satiated and require fresh stimulus to his 
jaded appetites. 

This is no fancy picture. History tells us of the 
Emperor Tiberius offering great rewards to any one 
who would discover a new pleasure, and Nero burning 
Rome for a sensation. Picture such men in posses 
sion of a knowledge of psychic laws which would 
place all the powers of Anima Mundi at their dis 
posal, and then imagine, not one such, but hundreds 
or thousands combining in some common enterprise 
under the leadership of some pre-eminently gifted in 
dividual and recollect in this connection the accumu 
lated power of massed mental action and what must 
the result be? Surely just what the Bible tells us 
the working of all sorts of prodigies which to the 
uninstructed multitude must appear to be nothing else 
than miracles. 

The knowledge, then, of the enormous possibilities 
stored up in Anima Mundi, or the Soul of Nature, is 
the great instrument through which the power of 
Antichrist will work. It is, indeed, the acquisition 
of this power that will more and more confirm 
him in his idea of self-deification; and note 
that though for convenience I use the singular 
pronoun, I am speaking of a class, that is 

The Spirit of Antichrist 317 

of all who do not offer to God the sincere 
worship of trust in the Divine Love, Wisdom, 
and Power. I use the name Antichrist as that of a 
class, and one which seems likely to be widespread 
before long, though this in no way excludes the pos 
sibility of some phenomenally powerful leader of this 
class attaining to a pre-eminence which will make him 
the typical manifestation of the principle of self- 

Antichrist, whether as class or as individual, has 
attained to the recognition of a great universal prin 
ciple, which I have endeavored to set forth in this and 
other books, the principle of the introduction of "the 
Personal Factor" into the realm of unseen causes. 
He has laid hold of a great truth. 

All progress beyond the merely generic working of 
the Law of Averages is to be made by the introduc 
tion of the Personal Factor; but the mistake which 
Antichrist makes is that he cannot see any personality 
but his own. He sees the Soul of Nature and the 
power of its responsiveness to the Personal 
elements in the mind of man, and he sees no 
further. Therefore, after his own fashion, he recog 
nizes a spiritual power of mere forces, but he does 
not recognize beyond this the presence of "the God 
of gods" (Dan. xi. 36-38). Logically therefore he 
becomes to himself the Person. He rightly says that 
the Law of Cause and Effect is universal, and that 

318 Bible Mystery and Bible Meaning 

the expansion of this law to the production of hitherto 
unknown effects depends upon the introduction of the 
personal factor; but he does not understand the rein 
forcement of the individual human personality by a 
Divine Personality, the recognition of which would 
bring in that principle of Worship, which from the 
standpoint of his imperfect assumption of premises he 
logically denies. 

To this power based upon self-deification there is 
opposed the opposite power based upon the worship of 
God; and the fact to be noted is that they are both 
using the same instrument. Both work by the power 
of the personal factor acting upon the impersonal Soul 
of Nature. The Anima Mundi itself is simply neu 
tral. It is responsive to impression and generative 
of the conditions corresponding to the seed sown in 
it, but being entirely impersonal it is without any sort 
of moral consciousness, and will therefore respond 
equally to the impress of good or of evil. 

Therefore in estimating the final result Anima 
Mundi may be entirely eliminated from our calcula 
tions. To put it mathematically, if Anima Mundi be 
represented by the same quantity on either side of the 
equation, it may be struck out from both sides, and 
then the real calculation will involve only the remain 
ing factors. In the case we are considering the only 
other factor is that of Personality, and consequently 

The Spirit of Antichrist 319 

the ultimate question at issue is this on which side 
is the greater force of Personality? 

The answer to this question is to be found in the 
Cosmic Creation. We are part of that creation; our 
personality is part of it. Our personality proceeds 
by derivation from the All-originating Spirit, and 
therefore logically that Spirit must be the Infinite of 

It is true we cannot analyze or fathom the pro 
fundities of that Spirit, and from this point of view 
we may speak of it as "the Unknowable" ; and so we 
may not be able to define what the All-creating 
Spirit s consciousness of Personality may be to itself ; 
but, unless we entirely deny our derivation from it, 
must it not be clear that it must contain the infinite 
potential of all that can ever constitute personality in 
ourselves? And if this be so, then the growth of our 
own personality must be proportioned to the extent 
to which this potential flows into us; and to adopt 
the receptive mental attitude towards our Creator 
which will allow of such an inflowing is to take that 
attitude of Worship which Antichrist denies. There 
fore the greater power of Personality is on the side of 
the worshippers of God. 

Then, if this be so, their control over the powers 
of the unseen is greater than that of Antichrist, but 
they do not seek to control those powers in the same 
way that he does. He knows no personality but his 

320 Bible Mystery and Bible Meaning 

own, and so he seeks to gain this control by his own 
knowledge of particular laws and by his own force of 
will, and is thus limited by the capacities of his own 
personality, however extensive they may be. His 
method is to consciously control Anima Mundi for his 
own purposes by his own strength. 

Those on the opposite side do not thus seek to 
subject Anima Mundi to their personal will. Many, 
perhaps the majority of them, do not even know that 
there is any such thing as Anima Mundi, and so they 
rely on a simple trust in "the Father." And those 
among them who do know it know also that the wor 
shipper of God may entirely eliminate it from consid 
eration, as I have already said, and so they also rely 
upon simple trust in "the Father"; the only differ 
ence being that knowing something of the nature of 
the medium through which the unseen powers are 
working on both sides, and that the ultimate question 
is only that of Personality, they should have a yet 
stronger faith than their less instructed brethren, 
though in kind it is still the same faith, that of the 
Son in the Father. 

Whether, then, instructed in these matters or not, 
the worshippers of God will by their very faith and 
worship be exercising a constant influence upon 
Anima Mundi, attracting all those conditions which 
must tend to their final victory over the opposing 

The Spirit of Antichrist 


Their worship enshrines the All-creating Spirit in 
their hearts, and their thoughts of Him and desires 
towards Him go forth into the Soul of Nature im 
pregnating it with the seed of the good, the beautiful, 
and the life-giving which must assuredly bring forth < 
fruit in its own likeness in due time. 

Their method may not produce the sensational ef 
fects which may, perhaps, be produced by their op 
ponents when the development of psychic forces 
reaches its climax, but in the end all such temporary 
wonders will be swept away by the overflowing of 
power which must result when Anima Mundi becomes 
permeated by Animus Dei, not merely as now in the 
generic sense of the maintenance of the world, but 
also in the specific sense of the introduction of the 
Personal Factor in its complete Divine manifestation. 

Thus it will be seen that in its grand delineations 
of the closing scenes of the present age, the Bible no 
where departs from the universal law of cause and 
effect. There is a reason for everything if we can 
only penetrate deep enough to find it; and the laws 
of causation with which we are gradually gaining a 
better acquaintance in the realm of our own mentality 
are the same laws which in their wider scope em 
brace nations and make history. 

When we see this the why and wherefore of even 
that great climax of the present age which the Bible 
sets before us becomes intelligible. We may not be 

322 Bible Mystery and Bible Meaning 

able to predict specific events but we can recognize 
the development of principles, and so we see more 
clearly the meaning of those inspired prophecies which 
would otherwise be enigmatical to us. 

Then when we see that these prophecies are in no 
way isolated from the natural laws of the universe, 
but rather are based upon them, and are in fact the 
description of those very laws operating in their 
widest field of action on the human plane we shall 
feel the more confidence in those hints of definite 
measures of time which they afford us. 

This is a very important part of their message, and 
though we may not be able to reckon the precise day 
or year we may yet come to a very close approxima 
tion of our present whereabouts in the chronological 
calendar, and there are many indications to show that 
we are very rapidly approaching that climax which 
the Bible calls the end of the age. 

This, however, is far too large a question for me 
to open up in these concluding pages, and perhaps it 
may be my privilege to treat of it at some future 
time; but I have endeavored here to offer some sug 
gestions of the general lines on which the Bible stu 
dent may intelligently approach the subject, realizing 
the close connection that exists between the Bible 
teachings regarding the forgiveness of sin, the 
spirituality of worship, the development of person 
ality, and the originative action of the All-creating 

The Spirit of Antichrist 3 2 3 

Spirit. These are all parts of one great whole and 
cannot be dissociated. To dissociate them is to pull 
down the edifice of the Divine Temple; to realize 
their unity is to build up that true Temple of God 
which is the Individuality of Man made perfect by 
the indwelling of the Holy Spirit.